based on the vyakhyanam of Sri Periyavaccan Pillai
by Sri M.N. Ramanuja

samsAra sAgaram ghOram ananta klEsha bhAjanam
tvAmEva sharaNam prApya nistaranti manIShiNa:

Meaning:
manIShiNa: -- those who have conquered their mindstuff
tvAmeva -- You alone
sharaNam -- As the means
prApya -- having resorted to
anantha klEsha bhAjanam -- birthplace of perennial adversities
ghOram -- very cruel and appaling
samsAra sAgaram -- this ocean of samsara
nistaranti -- do cross over

Intro:
Since the fore-mentioned virtue of God of being the originator of the universe is common to both *kAraNam tu dhyEya:* *yO brahmANam vidadhAti pUrvam* indicating the right person to be worshipped (upAsya) and *mumukShur vai sharaNam aham prapadye* indicating the surrender to the right person, is there any practical precedent to say that prapatti apart from being just an organ of upAsana (worship) is an independent and self-sufficient means of liberation? yes; there are a few persons who were subjected to creation, that pipelined their mind in the right path, who accepting only You as the sole means could cross the samsAra, according to this slokam. This clarifies that prapatti was not merely hypothetically declared in the pramANas as the best means but carries the conviction of being followed in practice by (religious ) elites.

VyAkhyAnam:
What is samsAra ? It is a complex of ignorance (avidya), deeds (karma), trace or residue (of previous desires) (vAsanA), taste (ruchi) and connection with nature (prakriti sambandham) and six emotional states (kAma krodha etc) or six deformations (garbha janma jarA etc). Even children, friends and spouses being the effects of these causes are also to be encompassed by the word samsAra. ** janma samsAra bandhanAt ...muchyatE** implies that birth etc fall under the class of effects and ignorance etc., fall under the class of causes. SamsAra is described as an ocean owing to several reasons. It has no beginning and no end. It has no spatial or temporal boundaries. It pulls deep into itself those that step into it. It can only be entered into, but once entered into, one cannot find a way out to the shore by oneself without special help.

**ghOram** it is appaling -- that is, it is unlike hell and other places from which people can return with the knowledge of the sufferings inflicted there. On the other hand, like a sugar coated pill, though it is a cause of spiritual destruction of the soul, it is outwardly attractive to all on account of its trivial pleasures as cited in ** innamudenat tOnRi ** . People in the samsAra, generally implement several means and methods to establish their egoism and to obtain desired objects of pleasure other than God (viShayAntara).

*ananta klEsha bhAjanam* it is the reservoir of endless adversities caused by three types of suffering (tApatraya). There is no end to sufferings in this land in stark contrast to that special land of perennial beatitude cited in *nalam antamilladOr nAdu*.

*tvAmeva sharaNam prApya* the cruelty of the samsAra beset with inequalties was stated above. Now is revealed, the easy accessibility (sowlabhyam) of the means that can take us across this samsAra.

*tvAm* You who have the great qualities required of creatorship etc mentioned in the previous slokam, *Eva* the emphasis implies that just as being single-handed and non-expectant of assistance in the process of creation, You, as a means, are non-expectant of any other co-means to be followed. You are absolutely self-sufficient as means too. In the Ahirbudhnya samhitA which is supportive of this concept, the same non-expectancy of other co-means has been upheld as follows.

(aham asmyaparAdhAnAm AlayO akinchanO agati:
tvamEvopAya bhUtO mE bhavEti prArthanA mati:
sharaNAgatir ityuktA sA dEvE asmin prayujyatAm)

(i.e. I am a treasure house of crimes. I am insolvent and have no means. The prayerful thought that You alone must become my means, is defined as sharaNAgati or surrender. Let this be implemented before this God.)

Even the God who is a good refuge said "mAmEva yE prapadyantE...".

Even the service to AchArya is meant to understand the implications of this emphasis. The word 'sharaNam' in this sloka is used to preclude any upAsana or long worship. In the phrase 'vrajAmi sharaNam tava' of the second sloka, 'vrajAmi' has been substituted by 'prApya' in this sloka. It is done to signify that just as the attainment of the God is easy, so also even His form as the means is very easily accessible. After all, in *Arenakku nin pAdamE sharaNAgat tandozhindAy* NammAzhwar pronounced the sanction of this means to him by God as a 'manna' from Him by His grace.

'nistaranti' they cross (this ocean) by Your aid. 'manIShiNa:' 'manO jEtAra: = manIShiNa:'. Those who have conquered and controlled their mind that chases and indulges in other (trivial) objects (viShayAntara pravaNam) and their mind that runs after and employs other means (sAdhanAntara pravaNam) for salvation. With the quotation "samsArArNava magnAnAm" , another Scripture also explained this idea in detail.

*samsArArNava magnAnAm viShayAkrAnta chEtasAm
viShNupOtam vinA nAnyat kinchidasti parAyaNam **

For the people who are drowned in the ocean of samsAra and whose minds are besieged by the objects of senses, there is no better means or resort to cross the ocean than the boat in the form of Lord ViShNu.

When the first slokam is overall summary, this slokam is concerned with the word 'namastE'. The second slokam describes the method of its implementation. And in order to attract people to follow it ardently, this slokam exemplifies the great benefits attained by great religious masters.