English Transcript of message to me in Tamil by Sri. N.S. Srinivasan F.C.A.

Sir, I am not saying that I could not understand it; I only want to point out two things that seemed slightly difficult to understand in your blog :https://mksudarshans.blog/2026/09/15/three-words-one-surrender/

For example, if one understands the word “soteriological” and the mathematical concept of “concentric circles,” it may still be somewhat difficult for lay readers to understand how the two are connected when they are presented together. This is merely my opinion.

Then, regarding the Śrī Sūkta, you asked about the following passage:

“I take refuge in that Padmā, who is radiant like the moon, who shines with splendour and fame, who is beloved by the gods, who is generous, and who is seated upon the lotus. I reject Alakṣmī, who is inauspicious.”

In a similar sense, Āḷavandār has also expressed the idea in the Catuḥśloki:

“Even the most capable among the gods cannot adequately describe your greatness, for it is beyond the power of the mind. Yet, having become your servant and surrendered to you, I shall praise you. O Queen of the universe, O Consort of the Lord of the universe, the wise know your compassion.”

At the end of that Catuḥśloki, after the four verses, we also recite the first verse of Rāmānuja’s Gadya-traya. All this concerns Mahālakṣmī. You already know this very well and have written a great deal about it—the way Mahālakṣmī forms an integral part of our divine conception. The first passage of the Gadya-traya begins with “Bhagavan Nārāyaṇa…”

After that, in the Tiruvāymoḻi, Nammāḻvār clearly speaks of surrender in the sixth centum, fifth decad, eighth verse:

“Remove my suffering; do not leave me to perish. I have no other refuge. O Lord who hold the curved discus, O great enchanter reclining at Kuḍantai, when my body weakens and my life begins to depart, do not delay—come and hold me firmly, and take me with you. You alone must do this.”

There is another prayer by Nammāḻvār in the second decad, in the verse beginning “Emmā vīṭṭu tiṟamum ceppum…” He asks:

“What is there that I can offer to my father? What knowledge do I possess? O Lord of the radiant, jewel-like form, O Lord who rides the great ocean-elephant, do not allow me to waste my time.”

There are many such passages. I have mentioned only two examples from Nammāḻvār.

Periyāḻvār also speaks in this manner. In his Tirumoḻi, in the final, fourth centum, the first decad begins with “Vākku-t-tūymai.” In its ninth verse, he says:

“O trustworthy Lord, O Lord praised by those who speak of you, O Narasiṃha, O King of the gods, O One who measured the seven worlds, O Eternal One, O Cause who churned the turbulent ocean, O Lord of the mighty eight-legged elephant—O my Lord, I belong to you. Remove the sufferings of this helpless person.”

I will give you an even more specific example. Periyāḻvār says:

“I have no other support except reaching those who possess the true refuge. Although I am unworthy, I have approached you. Please show mercy to me. When exhaustion comes upon me and suffering overwhelms me, I may not be able to remember you at that moment. Therefore, O Lord reclining upon the serpent-bed at Śrīraṅgam, I am making this request now, in advance, for that moment.”

This is his expression of surrender.

When we examine the subject further, we find that before the examples of Draupadī and Vibhīṣaṇa, the surrender of Gajendra is repeatedly highlighted by the great teachers. It is often said to be the most accessible and powerful example of surrender.

Kulaśekhara Āḻvār has also composed an entire decad of ten verses on surrender. It begins with “Tarutuyaram taḍāyē…” and forms the fifth decad. If you read it, you will see that throughout those ten verses he says that even if Perumāḷ appears to ignore us for a while, we must continue to belong to him and must surrender to him.

Tirumaṅgai Āḻvār also expresses surrender near the end of his Periya Tirumoḻi. In the eighth verse of the final decad, he says:

“O Lord of Śrīraṅgam, surrounded by beautiful groves, I have no other refuge apart from your grace. O my jewel, my precious gem, O Madhusūdana, tell me the way by which I may attain salvation, O Supreme Light.”

That too is an expression of surrender.

You have mentioned three works of Svāmi Vedānta Deśika, and all three are very appropriate texts. They are three hymns connected with the doctrine of surrender and the means of attaining refuge. Along with them, one may also mention the Tamil work Adaikkalappattu. In that Tamil work, Svāmi Deśika explains the subject of surrender in considerable detail.

There is also a verse in Āḷavandār’s Stotra-ratna which is recited during the daily worship:

“I am not established in righteousness. I do not possess knowledge of the Self. I am not devoted to your lotus feet. I have no possessions and no other refuge. O One who grants refuge, I surrender at the base of your feet.”

The proper method of surrender was first clearly indicated in this manner by Āḷavandār. Certainly, Svāmi Deśika later dealt with the subject in much greater detail. My suggestion was simply that, beginning with the Āḻvārs, you could refer to Āḷavandār, then Rāmānuja, and finally Svāmi Deśika.

This is only my personal observation. I made the suggestion because, if the subject is presented in an abstract manner—without referring to Svāmi Deśika—and only the general concept is discussed, it may not be as clear. That is all I wished to suggest.

I am grateful.

Navalpakkam S. Srinivasan (Chartered Accountant)