VERSE 35

namAmi nArAyaNa-pAda-pankajam
 karOmi nArAyaNa-pUjanam sadA |
vadAmi nArAyaNa-nAma nirmalam
 smarAmi nArAyaNa-tattvam avyayam ||  35

SrI kulaSEkhara says that he is engaged in the three-fold worship of SrIman-nArAyaNa - through manas, vAk, and kAyam. (mind, speech and body). 
The AzhvAr says that he worships the Lotus Feet of SrIman-nArAyaNa; he is performing tiruv-ArAdhanam for Him without any interruption; he is reciting His blemishless names and is constantly thinking about His eternal glories.

VERSES 36, 37

SrI-nAtha nArAyaNa vAsudEva SrI-kRshNa
 bhakta-priya cakra-pANE |
SrI-padmanAbhAcyuta kaiTabhArE
 SrI-rAma padmAksha harE murArE ||  36

ananta vaikuNTha mukunda kRshNa
 gOvinda dAmOdara mAdhavEti |
vaktum samarthO'pi na vakti kaScit
 ahO janAnAm vyasanAbhimukhyam || 37

While the AzhvAr is reciting the nAma-nirmalam of SrIman-nArAyaNa, he is bemused by the unfortunate who do not engage in calling the many names of SrIman-nArAyaNa such as SrI-nAtha (husband of lakshmI), vAsudEva, kRshNa, bhakti-priya, cakra-pANi, padma-nAbha, acyuta, kaiTabhAri, rAma, padmAksha (the lotus-eyed), hari, murAri, ananta (the One Who is not limited by time), vaikuNTha, mukunda, gOvinda, dAmOdara, mAdhava.

The AzhvAr points out that human beings, although capable of reciting the wonderful names of SrIman-nArAyaNa, do not make an effort to do so; because, their minds are filled with pursuit of perishable pleasures of the world, which eventually result in sorrow only.

-- VERSE 38

dhyAyanti yE vishNum anantam avyayam
 hRt-padma-madhyE satatam vyavasthitam |
samAhitAnAm satatAbhaya-pradam
 tE yAnti siddhim paramAnca vaishNavIm ||  38

SrI kulaSEkhara describes the status of the minority who meditate on SrIman-nArAyaNa. He says that yOgi-s who meditate on SrIman-nArAyaNa with deep devotion attain the eternal place of vishNu, viz., SrI vaikuNTham.

The AzhvAr points out that those recite the nArAyaNa-gAyatrI, " nArAyaNAya vidmahE vAsudEvAya dhImahi | tannO vishNu: pracOdayAt || " are mahA-yOgi-s.

Though the vishNu-gAyatI-mantra-japam which means, "May we know nArAyaNAya !, For that, may we meditate on vAsudEva! May vishNu impel us towards that knowledge ", mahA-yOgi-s have the good fortune of seeing Him in their heart lotuses. There they find Him seated with SrI-dEvI, in abhaya-mudra. Through such a fruitful meditation they reach the abode (parama-padam) of SrIman-nArAyaNa, according to SrI kulaSEkhara.

VERSE 39

kshIra-sAgara-taranga-SIkarA'
'sAra-tArakita cAru-mUrtayE |
bhOgi-bhOga-SayanIya-SAyinE 
mAdhavAya madhu-vidvishE nama: ||  39

Here the AzhvAr visualizes the parama-pada-nAthan at His other abode - the Milky Ocean, as kshIrAbdi-nAthan. This association of vaikUNTha-nAthan resting on Adi-SEshan comes to AzhvAr's mind as he is standing before SrI ranga-nAtha at the bhU-lOka-vaikuNTha-kshEtram. He offers his praNAmam to that mangala-mUrti reclining on His serpent bed in the following way: "madhuvidvishE mAdhavAya nama:" He offers his salutation to the slayer-of-the-madhu demon, Who is none other than mAdhavan - the Lord of SrI-dEvI. AzhvAr visualizes mAdhavan at SrI-ranga-kshEtram as the One Who is resting on Adi-SEshan. While He is resting on Adi-SEshan in the Milky Ocean, sprinkles off milky waves fall on HIS body and glisten up little stars! The sight of His beautiful blue-hued body with drops of milk resembling brilliant white star-specks thrills the AzhvAr and he cries out in ecstasy over that beautiful vision.

** SrI kRshNArpaNamastu **