VERSE 8: 

Unceasing meditation on Lord Sri Krishna

cintayAmi harim Eva santatam
 mandamanda hasitAnAmbujam |
nanda-gOpa-tanayam parAt param
 nAradAdi-muni-bRnda-vanditam || 8

Here, Kulasekhara states that he meditates always on Hari, the destroyer of all of our sins. That Hari worshipped by celebrated saints like Naaradhaa has a radiant smile like a blossoming lotus. He is the supreme most among the Gods and that Hari is none other than Krishna, who came down to this world as the son of Nandagopa of Gokulam.

VERSE 9: 

Hari as the cool pond removing the heat of Samsaaram 

kara-caraNa-sarOjE kAntiman-nEtra-mInE
 Srama-mushi bhuja-vIci-vyAkulE'gAdha-mArgE |
hari-sarasi vigAhyApIya tEjO-jalaugham
 bhava-maru-parikhinna: khEdamadya tyajAmi || 9

Here, Kulasekhara is nourished by the meditation on the beautiful limbs of the Lord and equates that invigorating experience to that of taking a deep dip in a cool pond in the middle of scorching summer. He compares the hands and feet of the Lord to lotuses blooming in that cool pond. He recognizes the fish swimming in the pond as the two eyes of the Lord. The waves of the pond remind him of the inviting shoulders of the Lord. He is reminded of the deep Bhagavat Tatvam , when he thinks about the depth of the pond.

The refreshing and joyous experience of immersing in that pond known as Hari and drinking its nourishing waters makes him think that, that experience is comparable to the state of a traveller in the torrid and dry desert sighting a cool pond in the middle of all of that waste land and getting relief from his sufferings by dipping into that inviting waters. His afflictions are gone. The afflictions are the sorrows of samsaric life caused by the Taapa Thrayam . Dipping in the Hari Saras is the sure way to quench those Taapaas . Kulasekhara states that the dip in the cool emerald pond (Hari Saras) has cured him of the afflictions . Poets have used the analogy of a cool emerald pond in a summer to describe the invigorating and relief giving qualities of the meditation on the Lord. 

Following this tradition, Swami Desikan states in Devanayaka Panchaasat, 
" MAMA DHEE: BHAVANTAM GREESHMEH TATAAKAMIVA SEETHAM ANUPRAVISHTAA" . 
He states that his mind attained rest and vigour through meditation on the auspicious attributes of the Lord of Thiruvahindrapuram, just a sone gets relief from the scorching summer heat by the act of dipping in a cool pond. One Azhwaar has described Rama as "Dayarathan Perra Maragada Mani Thatam ( Rama, the emerald pond born as the son of Dasaratha ) ". 

VERSE 10 : 

Exhortation to the mind:

sarasija-nayanE sa-Sankha-cakrE
 mura-bhidi mA viramasva citta rantum |
sukha-taram aparam na jAtu jAnE
 hari-caraNa-smaraNAmRtEna tulyam || 10

In this beautiful verse, Kulasekharaa reveals that the thought of the holy feet of the Lord is similar to the joyous experience of drinking nectar. It is an experience that is not surpassed in its Sukham by any other experience . Therefore, he appeals to his mind to dwell on the lotus eyed Lord bearing the disc and the conch, who destroyed the evil Muraasura. He asserts that there is no joy that can match the exhilarating joy of meditation of the Lord"s lotus feet. 

VERSE 11: 

Lord is our Master; dread not Yama Dandanai ! 

mAbhIr manda-manO vicintya bahudhA yAmIS ciram yAtanA:
  nAmI na: prabhavanti pApa-ripava: svAmI nanu SrI-dhara: |
Alasyam vyapanIya bhakti-sulabham dhyAyasva nArAyaNam
 lOkasya vyasanApanOdana-karO dAsasya kim na kshama: || 11

HERE, Kulasekhara appeals to his mind and asks it not to be afraid of the torment of Yama Deva due to worry over the commitment of many sins over a long time. He says that these sins will not hold Lordship over you, since our true Lord is Sridharan. O my poor mind! please shake off your procrastrination and meditate on the Lord. He is the remover of the sorrows of the world. You are His servant . He will hence come to your rescue and save you from the punishments of Yama Raja.

VERSE 12: 

Vishnu as the divine Boat to cross the samsaaric Ocean:

bhava-jaladhi-gatAnAm dvandva-vAtAhatAnAm
 suta-duhitR-kaLatra-trANa bhArArditAnAm |
vishama-vishaya-tOyE majjatAmaplavAnAm
 bhavatu SaraNamEkO vishNu-pOtO narANAm || 12

Here, Kulasekhara describes the state of Chetanas. He says that a majority of them have fallen into the deep and dangerous ocean of Samsaaraa. They are buffeted by the wild winds of shallow pleasures and great sorrows. They are sinking under the load of responsibility to protect their children ,wife and relatives .They do not see the shores during this struggle for survival. Kulasekhara points out that for those desperate chetanas, the boat known as Vishnu is the sole hope for escape form the torments of the ocean of Samsaaraa and to reach the kingdom of the Lord.

VERSE 13: 

Bhagavat Bhakti as the sure means to escape samsaaric terrors:

bhava-jaladhimagAdham dustaram nistarEyam
 kathamahamiti cEtO mA sma gA: kAtaratvam |
sarasija-dRSi dEvE tAvakI bhaktirEkA
 naraka-bhidi nishaNNA tArayishyaty avaSyam || 13

Here, Kulasekhara comforts his mind and assures it that there is no need to fret and fear over the ways of crossing the deep and dangerous ocean of Samsaaraa through its own feeble efforts. He says that the deep devotion for the Lotus-eyed Lord , who destroyed Narakaasuran would surely transport it over the dangerous waters of the sea of Samsaaraa. AandaaL's Nacchiyaar Thirumozhi verse, " TUNBA KADAL PUKKU VAIKUNDHAN ENPATHOR TOHNI PERAATHU UZHALHINREHN ", is an example of similar feeling-state. Here , AandaaL says that she is struggling hard in the ocean of sorrow for the want of the safe boat to known as Vaikuntanathan to ferry her across.

Oppiliappan Koil Varadachari Sadagopan