Vaazhi Thirunaamam -17

sriman srirangasriyamanupadravaam anudinam samvardhayaa is saranaagathi roopamaana praarthanai by ramanujar to Him to grow His Sri without upadram. even such saranaagathi which is not mokshaartha saranaagathi (but for inguttra kainkaryam) can be done only to Him - those who desire mukthaanubhuthi (kainkaryam here itself) are those who desire mukthi (kainkaryam there - in vaikuntam) only. (mokshaartha saranaagathi can only be done to mukundan). So in that regard, the sambhodhanam of Sriman - One who is not separated from Her, using Sri sabdam here shows purushakaaram (note: aakaarathraya sampannaam - so purushakaaram is in addition to upaayam, upeyam). math shows nitya yogam - like dvaya mantram: sriman naaraayana charanou. This shows that piraati is also in upaaya dasai when He is sidhyopaayan. When we are doing kainkayam, He is siddhopeyan to accept that along with Her. Lakshmana pleaded to both Sitha and Rama for kainkaryam. Ramanuja did mokshaartha saranaagathi during serthi. Here the praarthanai is for kainkaryam to Him. He pervades everywhere and everything by svaroopam - and She is gaadopa goodaanithe - intertwined with Him, by svaroopam. Her svaroopam is abhimatham and anuroopam to His. In thirumeni vishayam also She is never separated - akalakillen. When jeevan take a roopam, He does antha pravesam. everything which has name and form - devathiryang manushya, ... when He enters, it is intertwined with Her and She with Him - so, only the dampathi do pravesham. All masculine forms take His name and all female forms take Hers. We can see Her in 3 avasthais - laya archai (in His thirumeni), bhoga archai (ubhaya naacchimaar, next to Him) and adhikaara archai (thani kovil naacchiyaar)