sadeka upayata yantas prabhattir sharanagati:
This sloka tells what is sharanagati [शरणागति total or ultimate surrender]. We can not reach the desired lotus feet of the Lord by any other means. It is not possible by our efforts. If this belief builds up in us, to attain Him, He Himself becomes the means! For sharanagati, there are no conditions. Without any difference like male or female, learned or illiterate, rich or poor, human or animal, one can adopt sharanagati. While adopting this, two qualities should be in us. One is Aakinchanyam [आकिंचन्यम ஆகிஞ்சன்யம்] and the other is ananyagatitvam [अनन्य गतित्वं அநந்யகதித்வம்]. Aakinchanyam means, we do not possess the difficult methods like Karma yoga or Bhakti yoga; we might do service, but do not possess the capability to adopt those methods. Therefore, we pray to the Lord saying that we do not have any capacity, and surrender to Him. Ananyagatitvam means no other asylum or refuge. No other protector. His Divine feet are the only refuge and destination. Alwars have adopted sharanagati, employing these two qualities only. Especially, Kulasekara Alwar, in Ten pasurams on one of the Kshetrams of Malayala Desam, pleads that the Lord alone was his refuge and none else. This Kshetram is Thiruvittuvakodu [திரு வித்துவக் கோடு]. In Kerala it is called Thiruvishvakodu. It is about Three KMs from Pattambi railway station. It is also called Naalu Murty Thirutalam [நாலு மூர்த்தி திருத் தலம்].
Now it is Eindhu Murty Thiruttalam [ஐந்து மூர்த்தி திருத் தலம்]. The Lord is Sri Uyyavanda Perumal [ஸ்ரீ உய்ய வந்த பெருமாள்] or Sri Abhayapradar [ஸ்ரீ அபாயப்ரதர்]. Sri Thayar is called Sri Vittuvakkotuvalli [ஸ்ரீ வித்துவக்கோட்டு வல்லி ] or Sri Padmasani [ஸ்ரீ பத்மாசனி]. Vimanam is Tatva Kanchana vimanam [தத்வ காஞ்சன விமானம்]. First we see the idol Sri Uyyavanda Perumal, installed by Arjuna. In most of the temples in Kerala, the thresholds are smaller, and so one has to necessarily bend and enter! Mostly wood is used for construction. To avoid stagnation of rain water, roofs are in slopes. We can notice mural paintings on the walls of the temple. These have been painted using herbs. We can see portraits of:
- Sri Krishna taking handfull of puffed rice [அவல்] from Kuchela, who got all wealth.
- Sri Krishna drinking poisoned milk from the breasts of Putana, the demon sent by Kamsa to kill Sri Krishna, Who not only drank the milk but drank away Putana's life and finished her!
- Sri Krishna chose the hoods of serpent Kalinga as dancing stage, and finally drove away Kalinga from river Yamuna!
- Sri Krishna killed the asura, who came in the guise of a stork [கொக்கு], by opening and tearing off its bills.
- Sri Krishna directly drinking milk from the cow's udder; cow fondly licking Him!
- Killing of Kamsa!
- Killing of Kuvalayapita, the big elephant stationed By Kamsa to kill Sri Krishna; He used the tusks of the elephant to make a cot for Sri Nappinnai!
- In Kurukshetra, Sri Krishna as the Chariot Driver for Arjuna and preaches Gita. Speciality of this picture is, the Lord graces with Four shoulders!
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca
śāśvatasya ca dharmasya sukhasyaikāntikasya ca 14.27
We have to see how the Three objectives are mentioned in this sloka. Kaivalyam is mentioned in the first line. Atma prapti or atman sakshatkaram would be, avyaya = never decaying, and, amrtasya = never death, brahma = atman. He would get atma prapti and reach Kaivalyam, from where no more births and fully liberated. For that aham = I [Sri Krishna] am, pratishta = upayam or means. Pratishta can also mean aadharam or support. Therefore, the Lord is the means for attaining Kalvalya Moksham. Because He is the supporter for everyone; jeevatman is dependent on the Lord or the Lord only supports jeevatman, and so He can grant Kaivalyam to atman. Sasvatasya = everlasting or permanent, dharmasya = Dharma [yielding wealth]. That is wealth obtained by following dharma, wealth in this world as well as in heaven or in Satya loka of Brahma. For every wealth, He is the means. He grants all these wealth and supports. Aikantikasya = exclusive, sukhasya = bliss. This exclusive bliss is attaining Vaikuntam. This is unique pleasure and with nothing else superior to it. For this also the Lord is the means. Thus the Lord is the means to attain wealth, Kaivalya Moksham and Moksham in Vaikuntam. He is the supporter of all and is explained in Gargi Prasnam in Brihadaranya Upanishad. 'Etatvyada aksharasya prakasame gargi soorya chandramatau vidhutau tishtata:'This Brahmam only supports these Sun, Moon, atman, etc. All are commanded by Brahmam. Therefore, if one wants one of anything of everything at His control, can He not grant it? Finally, He says that attaining Him is the top most happiness, beyond which no other comforts are there. Sage Parasara in Vishnu Purana says that the happiness in Vaikuntam can never be experienced in Kaivalya Moksham! In the other Two attainments, one can not have satisfacton; while in serving the Lord in Vaikuntam, mental satisfaction is achieved. He says ' nirasta atisaya ahlada sukha bhavaisa lakshana, bheshajam bhagavat prapti: aikantiki mata '. As long as atman is there this happiness would be there; or, in other words, this happiness would be everlasting. Bhagavat prapti or attaining Him, is the medicine for the sufferings in samsaram. There is nothing comparable to it; nor anything superior to it. What we experience in this World, is separate for that matter alone; but He is the experience of everything we can perceive for happiness. He is the means for reaching Him and all the Three attainments!