SrI rAmAyaNa thani SlOkam – 48 – sundhara kANdam 38.33 – sa pithrA cha

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

In this series, we are enjoying the SlOkams in sundhara kANdam through periyavAchchAn piLLai’s vyAkhyAna grantham – SrI rAmAyaNa thani SlOkam vivaraNam. We are deeply grateful to periyavAchchAn piLLai for mercifully bestowing this grantham upon us, and to SrI u vE puththUr krishnaswAmy iyengar swAmy for publishing and providing a lucid explanation for the grantham. We are also grateful to SrI u vE sArathy thOthAthri swAmy for his thamizh kAlakshEpam on this grantham; this article is a transcription of those kAlakshEpams (discourses).

pirAtti blesses thiruvadi with her divine glance and learns of all the events which had happened in her absence. Afterwards, thiruvadi seeks permission from pirAtti to depart and he requests, “Could dhEvarIr provide me with an identification to convey to SrI rAma?” In response, pirAtti narrates the kAkAsura charithram, an anecdote known only to her, perumAL (and iLaiya perumAL).

(Note from kAlakshEpam: In periyAzhwAr thirumozhi 3-10, periyAzhwAr highlights the conversation in sundhara kANdam between thiruvadi and sIthAp pirAtti, where the story of kAkAsura is narrated. Once, kAkAsura, the son of indhra, in the form of a crow, pecked and disturbed pirAtti while perumAL and pirAtti where in chithrakUtam. Although he moved away temporarily after pirAtti chased him off, he persisted and returned to attack her while perumAL was sleeping on her lap. He pecked her divine bosom, causing it to bleed. perumAL woke up and immediately empowered a blade of grass, transforming it into a brahmAsthram (weapon), to destroy kAkAsura.

kAkAsura, fleeing for his life, sought protection everywhere. Unable to find refuge and with his energy exhausted, he returned to perumAL and pirAtti. When he fell to the ground with his feet towards perumAL and his head facing away, pirAtti turned his head towards perumAL (as an act of SaraNagathi, surrendering) and requested perumAL that he forgive him. SrI rAma pardoned kAkAsura, letting him go after piercing only one of his eyes.

In SrIvachana bhUshaNam 380, piLLai lOkAchAryar cites this as an evidence that perumAL’s lotus feet remain a refuge and stay approachable even when he is angry. He explains that perumAL’s mercy protected kAkAsura when he fell to the ground and surrendered, even though he deserved to be killed).

avathArikai (Introduction)

periyAzhwAr thirumozhi 3-10-6 “chiththira kUdaththiruppach chiRukAkkai mulaitheeNda aththiramE koNdeRiya anaiththulagum thirindhOdi, viththaganE irAmAvO ninnabayam enRazhaippa” (The lowly crow (kAkAsura), after pecking pirAtti’s divine bosom, flies far and wide to all the worlds, frightened by the brahmAshthram of SrI rAma; unable to find a protector, he returns to chiththira kUdam, calling ‘Oh, SrI rAma the adroit, you are the refuge’).

SrI rAma launched the bhrahmAshthram towards kAkAsura, who stood accused of an intolerable offence towards pirAtti. Threatened by SrI rAma’s arrow, he fled to every corner of the universe. Unable to find refuge anywhere, he eventually returned to surrender to SrI rAma.

perumAL thirumozhi 5-5 “engum pOyk karai kANAdhu eRi kadal vAy mINdEyum vangaththin kUmbERum mAppaRavai” (I am like the huge bird on top of the mast of a ship sailing in the middle of an ocean with rising waves; after searching in all four directions, it returns to the flagstaff, unable to sight shore).

Like a bird that flies from a ship’s mast, searching for another spot to land, only to return upon finding nothing but water, kAkAsura, finding no refuge, returns to SrI rAma. The divine feet of perumAL are the only asylum for all those trapped in the material realm.

vishNu dharmam 1-59 “samsArArNavamagnAnAm vishayAkrAnthachEthasAm I vishNu pOtham vinA nAnyath kinchidhasthi parAyaNam II” (For those, whose minds are immersed in the ocean of worldly affairs (samsAram) and caught by the crocodiles of sensual pleasures, there is no way to reach the shore (cross this samsAram) except by holding onto the only expansive boat – vishNu).

Thus, the SlOkam describes kAkAsura’s surrender at SrI rAma’s divine feet for refuge, highlighting that there is no way to reach the shore (crossing the ocean of samsAram/material world) other than the boat that spans all directions: the supreme lord vishNu.

(Note from kAlakshEpam: This state of ‘having no other refuge’ or ‘having nowhere to go’ except for perumAL (even when he is angry) is explained as ‘ananyagathithvam’ in our sampradhAyam).

sa pithrA cha parithyaktha: suraiScha samaharshibhi: I
thrIn lOkAn samparikramya thamEva SaraNam gatha: II

Word-by-word meaning

sa: – that kAkAsura
pithrA cha – by father (and mother)
samaharshibhi: – along with the sages
suraiScha – the dhEvas, also
parithyaktha: – was abandoned
thrIn lOkAn – all the three worlds
samparikramya – after exploring thoroughly
thamEva – that SrI rAma (who was angry)
SaraNam gatha: – (surrendered) held as refuge

Simple meaning

That kAkAsura (one who sinned against pirAtti) was abandoned by his father (and mother), the dhEvas and the sages. After he explored all the three worlds thoroughly, he returned to that SrI rAma who was angry and surrendered to him.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

Typically, when the terms like ‘he’ or ‘that’ are used, they are accompanied by specific attributes and qualities. In this context, periyavAchchAn piLLai, explains the word ‘sa’ through numerous interpretations.

sa: – he /that kAkAsura – who deserves to be killed for committing an offence against purushakArabhUthai (one who makes recommendation for jIvAthmA’s sake to perumAL).

In order for perumAL to tolerate the sins of the offenders, pirAtti (who is the purushakArabhUthai) mercifully intercedes by requesting perumAL to forgive those offences. kAkAsura is worthy of being killed since he engaged in offences against purushakArabhUthai – pirAtti.

sa: – he /that kAkAsura, the one who had committed bhAgavatha apachAram.

By engaging in an offence against pirAtti, who is the foremost servitor of bhagavAn, kAkAsura had committed a bhAgavatha apachAram. In varAha purANam, perumAL declares that he is uncompromising towards those who harm or insult his devotees. How, then, could perumAL tolerate this offence committed by kAkAsura?

varAha purANam “madhbhaktham Svapacham vApi nindhAm kurvanthi yE narA: I padhmakOtiSathEnApi na kshamAmi vasundharE II” (varAha perumAL declares: Oh, bhUmi dhEvi! If one commits an offence, such as criticising or abusing my devotee – even if that devotee happens to be a chaNdAlan (one without AchAram,anushtAnam, or merits, and who does not follow varnASrama dharma) – I do not forgive such an offender, even in a hundred crore padhma kAlam (one padhma kAlam is one day of brahmA)).

sa: – he /that kAkAsura, the one who has attained the result of suffering in the deadly hell.

SrI rAmAyaNam sundhara kANdam 38-16 “dhArayan sa cha mAm kAka: thathraiva parileeyathE, na cha api uparaman mAmsAth bhakshyArthI bali bhOjana:” (That crow wandered in hiding, continuously pecking at me; the one that survives on its prey, yearning for the meat, did not leave me even after eating a lit bit of my flesh).

kAkAsura, who is accustomed to eating the offerings which are kept at rituals (bali bhOjanam), abandoned the supreme goal (parama purushArtham) – serving perumAL and pirAtti together and indulged in an inferior goal by eating flesh. By performing evil deeds towards pirAtti, he has attained the consequence of suffering in the wicked hell.

periya thirumozhi 6-3-4 “arunaragaththu azhundhum payan padaiththEn” (Due to that, I got the result of being eternally immersed in the hell of samsAram).

sa: – he /that kAkAsura, the one who has lost his nature (svarUpam) as a dhEva.

A dhEva is one who is devoted to lord vishNu. The moment kAkAsura thought of committing an offence towards pirAtti, he lost his nature of being a dhEva , became an asura, monster, and acquired a lowly nature, as a crow.

sa: – he /that kAkAsura, the one who was caught by SrI rAma while its claws were still drenched in blood.

SrI rAmAyaNam sundhara kANdam 38-28 “nakhaissarudhirai:” (SrI rAma saw that crow with its claws drenched in blood).

kAkAsura was caught red-handed with its blood stained claws.

sa: – he /that kAkAsura, who once lived in burrows, has taken to flight due to fear.

SrI rAmAyaNam sundhara kANdam 38-29 “dharAntharachara:” (One who lives hidden inside the earth, in burrows).
SrI rAmAyaNam sundhara kANdam 38-29 “pavanasya gathau sama:” (He is like the wind in speed).

Before committing this sin, kAkAsura lived in hiding in burrows; but now, after committing the offence, he is fleeing in fear like the wind.

sa: – he /that kAkAsura was abandoned by the supreme lord, who is the natural father of everyone.

SrI rAmAyaNam ayOdhyA kANdam 58-31 “bandhuScha pithA cha mama rAghava:” (My father and all my relatives are SrI rAma).

When perumAL, who is the natural relative of everyone in the world, has abandoned him, it is no surprise that the relationships born of karma – such as a father – have also abandoned him.

sa: (‘avan’ in thamizh) indicates a subject that is distant. To emphasise the actual essence of the word, the honorifics have been removed.

If one asks: what is the reason for relatives, brought together by karma, to abandon him?

pithrA cha parithyaktha: suraiScha samaharshibhi: – abandoned by his father, and by dhEvas along with the sages.

When his relatives saw perumAL’s anger, they too displayed anger and completely abandoned him.

Among those who abandoned him, was there any distinction between close and distant relatives?

pithrA cha parithyaktha: – abandoned by his father

His close relatives were the first ones to abandon.

pithrA cha parithyaktha: – abandoned by his father

Chased by brahmAsthram, kAkAsura approached his father, indhra, for protection. But, indhra refused to offer any protection to him.

Why did indhra, the leader of three worlds, abandon kAkAsura?

pithrA – indhra, who has no ability to save [anyone] from SrI rAma’s rage

SrI rAmAyaNam sundhara kANdam 51-45 “indhrO mahEndhrassuranAyakO vA thrAthum na SakthA yudhi rAmavadhyam” (Even mahEndhra, who is bestowed with great wealth and who is the leader of all the dhEvas, cannot save one who is destined to be killed by SrI rAma in battle).

indhra abandoned kAkAsura because he knew that he could not protect anyone who became the target of Sri Rama’s anger.

pithrA parithyaktha:

pithrA – father.

A father focuses more on the well-being of his son rather than displaying affection. Hence, looking at kAkAsura’s evil deed, indhra abandons him, thinking that it is befitting for his son to suffer the consequences of his sin.

pithrA – kAkAsura’s father, who was saved by pirAtti’s grace.

When indhra lost all his wealth due to sage dhurvAsA’s curse, it was pirAtti’s grace that restored it. Hence, out of that gratitude, indhra abandoned his son who committed an offence against her.

vishNu purANam 1-9-123 “thvayA dhEvi parithyaktham sakalam bhuvanathrayam I vinashtaprAyamabhavath thvayEdhAnIm samEdhitham II” (oh, pirAtti! When abandoned by you, all the three worlds remained perished. Now, because of your grace they are prosperous).

pithrA – his father, indhra (abandoned him).

mahAbhAratham – AshramavAsika parva “sarvEshAmEva lOkAnAm pithA” (perumAL, mAdhavan, is the father of all worlds).
vishNu purANam 1-9-126 “dhEvadhEvO hari: pithA” (hari, the supreme entity, is the father of all worlds).

After being abandoned by perumAL, the father of all worlds, kAkAsura was also abandoned by his own father, indhra.

pithrA – (abandoned) by his father,

SrI rAmAyaNam bAla kANdam 15-20 “vishNO puthrathvamAgachcha” (Oh, lord vishNu! We pray for you to be born as the son of king dhaSaratha).
SrI rAmAyaNam yudhdha kANdam 102-12 “dhESE dhESE cha bAndhavA:” (Relatives can be found in every country).
SrI rAmAyaNam yudhdha kANdam 102-12 “tham thu dhESam na paSyAmi yathra bhrAthA sahOdhara:” (I do not see a country where one can find a brother born of the same womb).

It was indhra, along with the other dhEvas, who prayed to lord vishNu to incarnate as SrI rAma; therefore, he knew the reason behind perumAL’s avathAram. He also knew that perumAL is his younger brother upEndhra. Since brotherly love is far stronger than the love for his son, he let kAkAsura (his son) face the consequences of his misdeeds towards his brother.

pithrA – kAkAsura’s father, who is relying on perumAL to regain his lost wealth.

indhra relies on perumAL to regain everything he lost, including his pride, after his defeat by rAvaNa. Because he (indhra) is focussed on perumAL as a means to achieve his goals – reclaiming his honour and wealth – he did not support kAkAsura, who sinned against SrI rAma.

pithrA – his father, indhra,

kaushIthakI upanishadh “mAmupAssva” (Meditate upon me (the supreme lord who is my antharyAmi)).
thiruvAimozhi 5-6-1 “kadal gyAlam seydhEnum yAnE ennum” (She said, ‘I am the one who created this earth surrounded by ocean’).

indhra, possessing true knowledge – just like AzhwAr, as seen from the above thiruvAimozhi – understood that the supreme lord is the antharyAmi in all beings; consequently, realising that the words like ‘I’ and ‘me’ (that indicate him) actually refer to the supreme lord within, he abandoned his son, viewing him as a traitor to the lord.

Did indhra truly abandon his son or did he provide assistance without others’ knowledge?

parithyaktha: – he was completely abandoned

He did not abandon his sinful son because of what others might say; he wholeheartedly gave up helping him.

parithyaktha: – he completely abandoned

indhra not only abandoned his son but also kAkAsura’s wives and their entire family.

indhra abandoned his son because, as a father, he was also his well-wisher. But what about his mother? Mothers usually show constant love towards their children; what did indhrANi do?

She too abandoned him. Although kAkAsura’s mother, indhrANi, is not mentioned, it is understood by implication – by the words ‘pithrA cha’.

For example, when we say “rAma: krishNa: cha” – SrI rAma and krishNa. ‘cha’ acts as a connecting word [such as: and, also, both etc]. Here, ‘cha’ is used as ‘anukthasamuchchAya’. This means ‘cha’ is used to refer to something in addition to pithrA, in this case, the mother.

(‘anukthasamuchchAya’ is a samskrutham word that means – ‘inclusion of what has not been explicitly mentioned’. amuchchAya – inclusion; anuktha – unsaid/ implicit; anukthasamuchchAya – inclusion of unstated/implied from the statement.)

Hence, it is interpreted as – his mother also abandoned him. What is the reason for his mother to abandon him?

SrI rAmAyaNam ayOdhyA kANdam 48-19 “sIthA nArIjanasyAsya yOgakshEmam vidhAsyathi” (sIthAp pirAtti provides blessings for the well-being of all women).

His mother abandoned kAkAsura because he sinned against pirAtti, who showers her protection on all those born as women.

(sa ) mAthrA cha parithyaktha: – he was abandoned by his mother also.

vishNu purANam 1-9-126 “thvam mAthA sarvalOkAnAm” (You are the mother of all worlds).

Since pirAtti, the mother of all worlds abandoned him, his mother also abandoned him.

Having been abandoned by his father and mother, can he look for protection elsewhere?

surai: – dhEvas (he was abandoned by dhEvas too)

Having been abandoned by both his father and mother, he sought out others from his clan, the dhEvas. But he was abandoned by them too.

What is the reason for the dhEvas to abandon him?

SrI rAmAyaNam bAla kANdam 1-4 “kasya bibhyathi dhEvAScha jAtharOshasya samyugE” (The one who is furious in the battlefield, even the dhEvas are apprehensive of him).

The dhEvas are trepidatious even when the corner of SrI rAma’s divine eyes (kadaikkaN) turn reddish; hence, they abandoned him (kAkAsura).

surai: – the dhEvas, who consumed the nectar (amrutham), so that their lives would not end even if they were pelted with stones.

Because the dhEvas considered their lives very dear – like sweet jaggery (‘vellam’ in thamizh), they felt perturbed and wondered, ‘Are we going to perish by SrI rAma’s divine arrows?’

Hence, they abandoned kAkAsura.

surai: –

vishNu dharmam 109-74 “vishNubhakthiparO dhEva:” (The one who has devotion for vishNu is a dhEva).

Since dhEvas are those who are devoted to vishNu, they deserted kAkAsura who is an adversary of vishNu.

The dhEvas who were related to kAkAsura in his previous state had shunned him; however, now that he is in the form of a crow, did the birds offer any help?

cha

suraiScha – ‘and the dhEvas’. This implies that, he was rejected by the birds and the dhEvas. (In this context too, cha’ is used as ‘anukthasamuchchAya’)

SrI rAmAyaNam ayOdhyA kANdam 45-31 “pakshiNO’pi prayAchanthE sarvabhUthAnukampinam” (Even the birds implored to SrI rAma who is compassionate to all beings).
periyAzhwAr thirumozhi 3-6-8 “paRavaiyin kaNangaL kUduthuRandhu vandhu sUzhndhu padukAdu kidappa” (The birds abandoned their nests, came and remained motionless (listening to the divine flute music of krishNa)).

The birds abandoned kAkAsura since they gravitated towards perumAL due to their devotion for him.

periyAzhwAr thirumozhi 5-2-9 “paRavaiyaraiyA” (The leader of birds).
thiruppAvai 6 “puLLaraiyan” (garudan‘s leader, [garudan who is the head of birds])

The birds thought, ‘Our leader, garudAzhwAn, will detest us’ and so they rejected kAkAsura.

periya thirumozhi 5-7-3 “annamAy anRangu arumaRai payandhAn” (In the form of a swan, perumAL gave the vEdham to the dhEvas at the time when the vEdhas disappeared).
periya thirumozhi 9-4-2 “annamAy nUl payandhARku” (In the form of a swan, perumAL gave the vEdham).

The birds considered the swan (hamsa, annappaRavai) paramount, they felt that kAkAsura had sinned against perumAL by committing an offence against pirAtti. Therefore, they abandoned him.

It can also be interpreted as –

The sky, across which the birds fly, is the divine feet of lord vishNu. “viyadh vishNupadham prOktham’ (The sky is vishNu’s divine feet).

The birds thought, ‘The sky is vishNu’s divine feet and we are sky-goers; hence, we must abandon kAkAsura who sinned against vishNu, SrI rAma’.

The birds and dhEvas abandoned him. However, because the rishis are always empathetic, what did they do?

samaharshibhi: – along with the dhEvas, they too abandoned him.

The rishis deserted him instantly; however, what was the reason for these pious rishis to abandon him?

The rishis possess the ability to foresee, and the maharishis can look deep into the future. Knowing that associating with and protecting kAkAsura would lead to their downfall along with him, they abandoned him.

Furthermore, being foresighted, they realised that if they too abandoned him, perumAL would view kAkAsura’s plight as pitiable – seeing he had no refuge (ananyagathi) – and would show compassion himself.

samaharshibhi:

vihagEndhra samhithA 24-11 “yO vishNum sathatham dhvEshti tham vidhyAdhanthyarEthasam” (One who is constantly hostile towards vishNu is understood as having born to a chandAlan (lowly birth)).
“chaNdAla: pakshiNAm kAka:” (Among the birds, the crow is classified within the chandAla group).

The rishis, knowing that anyone who is bhagavAn’s foe is a person of low birth (chandAlan), did not want to include him in their congregation.

samaharshibhi: – the maharishis also abandoned him

mudhal thiruvandhAdhi 67 “oN thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” (Knowledge that is focussed only on SrIman nArAyaNa, the consort of SrI mahAlakshmi who dwells on the radiant lotus flower).

The rishis, though wise, know only of the glories of perumAL; however, those mentioned here are the maharishis who are focussed solely on SrIman nArAyaNa (the consort of SrI mahAlakshmi). Therefore, the maharishis abandoned kAkAsura who sinned against pirAtti, the purushakAra bhUthai (SrI mahAlakshmi).

Was kAkAsura abandoned by all because he failed to approach them personally at their doorstep? thrIn lOkAn samparikramya – he wandered through all the three worlds. They pushed him away only after he came seeking them at their doorstep.

thrIn lOkAn – the three worlds

periyAzhwAr thirumozhi 3-10-6 “anaiththulagum thirindhOdi” (He wandered everywhere, covering all the world).

He went everywhere as far as the eyes could see.

thrIn lOkAn – the three worlds

He wandered throughout the three worlds – Earth (bhUmi), sky (anthariksha), and celestial plane (svarga). While trying to seek refuge on the earth, the maharishis abandoned him. While he flew across the sky, the birds refused to help him. When he went to ‘svarga’, his parents and the dhEvas deserted him.

samparikramya – he approached, seeking refuge multiple times.

Even after he was denied protection, he implored them for help again and again, hoping they would show some consideration. He also resorted to lurking in the nooks and crannies of the house, unbeknownst to the owners.

What did he do next? thamEva SaraNam gatha: – surrendered to SrI rAma

When compared to those whom he approached for refuge, SrI rAma’s divine face appeared far more compassionate, he surrendered exclusively to perumAL.

thamEva – surrendered solely to perumAL

SrI rAmAyaNam yudhdha kANdam 18-33 “yadhi vA rAvaNa: svayam” (Bring him to me, even if the one who has come is rAvaNa himself).

When vibhIshaNAzhwAn came to surrender to perumAL, perumAL accepted him despite arguments from sugrIva mahArAja and others. At that time, perumAL instructed sugrIva mahArAja to bring vibhIshaNAzhwAn to him, adding, ‘Even if rAvaNa were to come to surrender, bring him to me; I shall give him too protection’.

kAkAsura finally surrendered to perumAL, who is ready to accept even those who show hostility towards him.

thamEva –

SrI rAmAyaNam sundhara kANdam 21-21 “SaraNAgathavathsala:” (One who shows compassion to those who seek refuge).
SrI rAmAyaNam yudhdha kANdam 16-15 “sarvalOka SaraNyAya rAghavAya” (SrI rAma is the apt refuge for all beings).

He surrendered to perumAL, who is at the apogee of those worthy of surrender. He held onto him to eliminate the distress caused by wandering and seeking refuge from those unworthy of surrender.

thamEva –

periyAzhwAr thirumozhi 4-9-2 “thAmaraiyALAgilum sidhakuraikkumEl ennadiyAr adhu seyyAr seydhArEl nanRu seydhAr” ((Hypothetically) Even when pirAtti, purushakArabhUthai were to point out the mistakes of his servitors, perumAL convinces pirAtti and accepts his devotees).

He surrendered to perumAL, the one who pleads on behalf of his devotees and takes their faults upon himself as his responsibility and provides protection – even when pirAtti, who acts as purushakArabhUthai. points out the devotee’s fault.

thamEva SaraNam gatha:

SrI rAmAyaNam yudhdha kANdam 18-3 “dhOshO yadhyapi-na thyajEyam” (perumAL says: Even if he has faults, I will not abandon him).

As such, unlike those who abandoned and betrayed the gandharva and bANAsura even after they had surrendered, the sinful kAkAsura sought the refuge of perumAL who accepts anyone who surrenders to him, even with their faults.

SaraNam gatha: he surrendered

According to ahirbudhya samhithA “upAyE gruharakshithrO: sabdha: SaraNamithyayam varthathE” (The word SaraNam is used to denote – means, house, and a protector). Although kAkAsura approached perumAL, he did not think of this as SaraNAgathi (surrender) – as a means (upAya). Having wandered everywhere and feeling exhausted, he came to perumAL’s divine feet, which were like a big tree with ample shade, looking for a place to rest.

SrI rAmAyaNam sundhara kANdam 38-34 “bhUmau nipathitham” (Fallen and lying on the ground).

In fact, he just fell to the ground. And even the way he lay – with his head, the prominent part of his body, turned away from perumAL and only his feet on perumAL’s lap – did not appear as if he was performing SaraNAgathi. However, perumAL, compassionately accepted it as his SaraNAgathi.

Thus, one can understand from this SlOkam that aparAdha bhUyishtai (having countless sins) and ananyagathithvam (having no refuge other than perumAL) are the two primary qualifications for a person to be protected by the supreme lord.

However, one might wonder as to how the faults of a person could be a reason to receive his mercy. The reason is that when perumAL sees the jIvAthmA’s sorrow and unfortunate situation, it stirs his infinite compassion, prompting him to protect the jIvAthmA.

sa pithrA cha parithyaktha: suraiScha samaharshibhi: I
thrIn lOkAn samparikramya thamEva SaraNam gatha: II

This concludes the vyAkhyAnam for this SlOkam.

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

periyavAchchAn piLLai thiruvadigaLE SaraNam

Source – SrI rAmAyaNa thani SlOkam – 48 – sundhara kANdam 38.33 – sa pithrA cha Audio Video

adiyEn chithrA rAmAnuja dhAsi

Proofreading/Curating done by – kOsalEndhra rAmAnuja dhAsan, krishNan rAmAnuja dhAsan

Artwork – namperumAL rAmAnuja dhAsan

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