Verse 1: 

SrI-vallbhEti varadEti dayAparEti 
bhakta-priyEti bhava-luNThana-kOvidEti | 
nAthEti nAga-SayanEti jagan-nivAsEt
yAlApinam prati-dinam kuru mE mukunda || 1

The appeal here is to Mukunda, who blesses one with the boons of enjoyment in this Earth and in Srivaikuntam. The appeal is "Srivallabheti----Jagannivaasethi , Iti Pratipatam Aalipinam Maam Kuru."

The appeal to Mukunda starts in the traditional manner with the salutation first to Sri Devi . In our tradition, Sri Devi as Pum Pradhaneswari is saluted first before saluting the Lord. As Pum Pradhaneswari , She is the ruler of the individual souls, Prakriti and the Ruler Himself. That is why one of the Sahasra Naamam salutes Him as "Sree-Vibhaavanah: ". This Naamam implies that He owes His greatness mainly to Sri Devi . Following this tradition, Kulasekhara salutes the Lord as SRIVALLABHA: He then follows that salutation and appeal by describing the Lord as Varada, Dayaapara, Bhaktha Priya, Bavalundanagovidha , Nagasayana and Jagannivasa . 

His appeal is to the Krupa of the Lord of Sri Devi to bless him to recite the Lord's names always . Kulasekhara recognizes and describes his Lord first as Srivallabhan and hints at the His Nitya Sri Nature due to which He is forever united with Sri Devi. That association makes him "Srimathaam Vara: "or the foremost among the opulent in all worlds.

His opulence resulting from his association with Sri Devi makes Him the granter of all kinds of Boons. Thus , He becomes Varada or Sarvaabheeshta Varada. He bestows the required boons on Gods and Bhakthas and gets thus the name of Varada .

The third name by which Kulasekhara recognizes the Lord is Dayaaparan, the all merciful Lord , who runs to rescue His devotees in trouble. Therefore, He gets the fourth name , which is Bhatha Priyan. The fifth name selected by Kulasekhara in his appeal is Bavalundanagovidhan. Bhavam is the Samsaaram and its ills. Lundanam is stealing . Govidhan is one, who is capable of Lundanam of Bhavam . Hence, the Lord is saluted here as the one, who has the power to destroy the afflictions of Samsara. The Sixth Naama is Naathan . He is the Supreme Lord of the Universe and therefore He is the Naathan. He is also Nagasayanan. Resting in the Milky ocean on Adhi Seshan, he is engaged in Yoganidra. When the Devas and Rishis approach him there for help to overcome their sufferings, He incarnates into the appropriate Avathaaraas and reestablishes Dharma. The Naga Sayanan is also Jagannivaasan. He is Jagannivaasan for two reasons: (1) he gives a home for the Universes in His stomach during the Mahaa Pralayam (2) He is Sarva Vyaapi and therefore He is saluted as "Antar Bahisccha Tath Sarvam Vyapya Naraayana: Sthitha: "

Kulasekhara salutes the Lord by the above EIGHT names and asks him not to save him from Uphaayatva Sankhaa through lapse into Svapravrutti and thereby end up with Svarupa Naasam. He does not want to fall into the trap of delusion that it is he and his efforts (SVAPRAVRUTTI) that makes him recite the Lord's names. That will lead to doubts about the means (UBHAAYATVA SANKHAA). Such a doubt can only lead to loss of identity of the Jivan and calamity. Hence, Kulasekhara humbly requests the Lord to give him the power to recite His names and seeks His grace to undertake that mission.

VERSE 2: HAIL TO THE LORD!

jayatu jayatu dEvO dEvakI-nandanO'yam 
jayatu jayatu kRshNO vRshNi-vamSa-pradIpa: | 
jayatu jayatu mEgha-SyAmala: kOmalAngO 
jayatu jayatu pRthvI-bhAra-nASO mukunda: || 2

This verse is like a Pallaandu. Kulasekhara salutes the Lord as Deva:, Devaki Nandana:, Krishna:, Vrishni Vamsa Pradeepa :, Mega Syaamala:, Komalaanga: , Prithvi Bhara Nasa: and Mukunda: . There are again EIGHT Naamas included in this verse. Lord Krishna is saluted as the Son of Devaki and as the light of Vrishni clan of Kings. His dark blue complexion reminding one of the clouds of the rainy season, Hisbeautiful limbs and His lightening of the burden of the Earth through destruction of the wicked during the Bharatha War are hailed here. Kulasekhara like Periyazhwaar says , Victory to Thee and may you thrive forever !

VERSE 3 : Kulasekhara"s request for a small and specific Boon.

mukunda! mUrdhnO praNipatya yAcE 
bhavantam EkAntam iyantam artham | 
avismRtis tvac-caraNAravindE 
bhavE bhavE mE'stu bhavat-prasAdAt || 3

O, Mukunda! I prosrate before you and only beg for this small boon. Please bless me to remember your Lotus Feet in every one of my births without let. This is the esssence of the 58th verse of Nammazhwaar"s Periya Thiruvandhaadhi :

" PIRAPPINMAI PERRU ADIKKEEZH KURRAVELANRU , 
MARAPPINMAI YAAN VENDUM MAADU ".

Marappinmai or the ceaseless remembrance of the Lord's holy feet of the Lord in all the births is the small request made by the Kolli Nattu Arasan. Marappinmai or AVISMRUTHI is the same as the Dhruva Smruthi sought by Azhwaars and Aacharyas .

VERSE 4: Sublime and dispassionate devotion: 

nAham vandE tava caraNayOr dvandvam advandva hEtO: 
kumbhIpAkam gurumapi harE nArakam nApanEtum |
ramyA-rAmA-mRdu-tanu-latA nandanE nApi rantum 
bhAvE bhAvE hRdaya-bhavEna bhAvayEyam bhavantam || 4

Here , Kulasekhara spells out to Mukunda as to what he is NOT praying for. I am worshipping Your holy feet not to gain evanescent joy or to shake off my samsaric sorrow; I am praying to You not to escape from the terrifying Narakam known as Kumbhipaakam. I certainly am not offering my salutations to enjoy the celestial damsels with beautiful limbs in the pleasure gardens of Indra. O Lord,who chases away the sorrows of the bhakthaas! Please grant me the boon of realizing You through meditation in every one of my births in the house of my Heart. That is all I am praying for and not for anything else.

VERSE 5 : PRAYER FOR STHIRA BHAKTHI

nAsthA dharmE na vasu-nicayE naiva kAmOpabhOhE 
yadyadbhavyam bhavatu bhagavan pUrva-karmAnurUpam | 
Etat prArthayam mama bahu matam janma-janmAntarE'pi
tvat-pAdAmbhOruha-yuga-gatA niScalA bhaktirastu || 5

O Lord filled with the six celebrated qualities! I am not interested in the acquisition of wealth or in the pleasures of the other worldly life. I am not attracted by sensory pleasures at all. Whatever that will happen as a result of Purva Karmaas,let it happen! The only thing that I pray for is the steady and undiminishing devotion at your Lotus feet in every one of my births.

VERSE 6: 

Prayer for the remembrance of the Lord's Feet at the last moments of life: 

divi vA bhuvi vA mamAstu vAsO 
narakE vA narakAntaka! prakAmam | 
avadhIrita-SAradAravindau 
caraNau tE maraNE'pi cintayAmi || 6

Here the King of Kolli Naadu prays for the lotus feet of the Lord as Antima Smurithi. Azhwaars and Aacharyals have begged the Lord to have thoughts about HIM during their Anthima Prayaanam . One Example of such prayer is found in the twelfth verse of Sri Gopala Vimsathi:

HARINEELA SILAA VIBHANGA NEELAA: PRATIBHAA: SANTU MAMAANTHIMA PRAYAANEH I

 ( May the images of the beautiful blue complexion of your body resembling that of a Indra Neela Gem appear before me at the time of my departure from this earth !) Kulasekhara states in this verse that he is indifferent to his residence at Svargam or Earth or Narakam at the time of his Anthima Prayaanam . The only thing that he cares for is the memory of the Lord"s Lotus feet that surpass the beauty of the lotus of the autumn season.

VERSE 7: Request for residence inside the cage of Lord's Lotus Feet immediately: 

kRshNa tvadIya pada-pankaja-panjarAntam 
adyaiva mE viSatu mAnasa-rAja-hamsa: | 
prANa-prayANa-samayE kapha-vAta-pittai: 
kaNThAvarOdhana-vidhau smaraNam kutastE || 7

 Kulasekhara prays here for safe residence as of now inside the cage of the Lord"s holy feet. He compares his mind to a king swan that wishes to enter the safe cage of the Lord"s Lotus feet. He explains the reason for this urgent and pressing request.He says that at the time of his departure form this earth, he may be totally helpless and will be overcome by blockage of throat from the Phlegm, bile and irregular respiration. I may not be able to think of You under those circumstances. Therefore, let me enter the safe haven(cage ) of the lotus feet of thine NOW ! The Azhwaar"s Paasura Vaakyams such as "Appothaikkippotheh Solli vaithen ", " Vaayorupakkam Vaangi Valippa ,Vaarnda NeerkkuzhikkaNkaL Mizharra " are reminiscent of the terror experienced by the Azhwaars and their seeking Insurance form the Lord to protect them, when they are helpless during the last moments of their life. 

Varaha Sarama slokam is the answer that the Lord gives to Kulasekhara . Those Sarama Slokam words are:  "MRIYAMAANANTHU KAASHTA PAASHANA SANNIBHAM, AHAM SMARAAMI MADH BHAKTHAM NAYAMI PARAMANGATHIM ". 

Lord Varaha assures the Bhakthas that he will think of them at the time of their death, when they lie incapacitated on their death bed as stones or a piece of wood and lead them to his supreme abode.

Kulasekhara PerumaaL thiruvadigaleh Saranam
Oppiliappan Koil Varadachari Sadagopan