Vaikunta ekAdasi vaibhavam (written by Sri Satakopan Swami ten years ago)- for your enjoyment on this wonderful day

[Guest guest]

SrI:

SrImathE Gopaladesika Mahadesikaya nama:

 

Dearest all,

 

Today is the most wonderful day- Vaikunta ekadasi. I

was browsing the archives and read a brilliant write

up (as usual from our dear Sri Satakopan Swamin of New

York) written about ten years ago.

 

I take liberty in sharing the same with you all on

this great day.

 

May we prostrate again and again at the lotus feet of

Divya Dampathi Sri Ranganathan and Sri Ranganayaki

with the dwaya anusanthAnam throughout the day today.

 

thiruvarangan thirumuRRatthu adiyaarkku adiyaan

Namo narayana

narayana dAsan madhavakkannan

****************

Dear BhakthAs :

 

The famous slOkam is :

 

na GaayathryA para manthra: na Maathu para dhaivatham

na KaasyA: paramam theertham na EkAdasyA : samam

vratham

 

(Meaning ) : There is no manthram that is superior to

Gaayathri manthram ; there is no dhaivam superior to

one's mother; there is no sanctifying theertham better

tha Kaasi and there is no vratham that is more sacred

than EkAdasi Vratham .

 

King RukmAngathA , NampAduvAN Kaisikan , our AchAryAs

of all Vaidhika mathams have demonstrated the

greatness and power of observing EkAdasi Vratham

..Through his observance of EkAdasi vratham , a Harijan

like NampAduvAn has reached such an exalted status to

get an EkAdasi and a chapter of Varaha PurAnam named

after him (Kaisika EkAdasi and kaisika MahAthmyam

).Sri Parasara Bhattar wrote a commentary on the

Kaisika PurANam in Tamil .Parasara Bhattar read this

work in fornt of Sri renganathA Vrisichika Maasa

(Nov-Dec ) sulka paksah EkAdasi and was recognized by

Sri RanganAthA with a Brahma ratham ( Being carried

around the streets of Srirangam on a palanquin bt

BrahmaNAs .

 

Of all EkAdasis , The one connected with Dhanur Maasa

Sukla Paksha EkAdasi is the most exalted and is

known as Sri Vaikunta EkAdasi .There are number of

reasons assoicated with the special significance of

this EkAdasi:

(1) This is the day of the churning of the Milky Ocean

for nectar . Besides Amrutham , KaamadhEnu ,

Ucchaisravas , Iraavatham , Kalpa Vruksham , Apsaras ,

Kousthubham , and PaarijAtha Pushpam appeared as a

result of the churning .

(2) The most exalted of auspiciousness that

happened on this day is the appearnac eof MahA Lakshmi

.. She appeared with the golden color ( HiraNya VarNAm

HariNIm SuvarN arajathasrajAm ) and shining with Her

innate glory like a cool moon ( ChandhrAm prabhAsAm

YasasA jvalanthIm ).Like a brilliant lightning bolt

out of the sky , she incarnated right in front of the

Lord engaged in churning the Ocean and made all the

directions shine with Her glory ( Ranjayanthi disa:

kAnthyA Vidhyuth SoudhAmini YathA ).

(3)BhagavAn Dhanvanthri appeared thereafter

with the amrutha Kalasam ( AmruthApUrNa Kalasam

Bibhrath Valaya BhUshitha: ).

(4) according to one school , the day of the GitA

Upadesam to Arjuna by the Lord on the battle field is

said to be on Sri Vaikunta EkAdasi day . Some opine

that it was oon Vijaya dasami day . Our Lord commented

on the significance of GitA in VarAha PurANam this way

:

 

GitA jn~Anam upAsrithya ThrIn lOkAn PaalayAmyaham

GitA mE paramA vidhyA Brahma RoopA na Samsaya: et al

 

(Meaning ): I am rooted in GitA .The passages of

GitA are sections of my temple. Thru the Jn~Ana Saaram

housed in GitA , I rule the three worlds. GitA is my

supreme Vidhyai ( UpadEsam/revealed knowledge to reach

me ).

 

It points out to the way for Moksham . It can not be

seperated from Me. It is beyond the limits

of Desam , Kaalam and other limitations . This

is the essence of VedAs and Upanishads .It is the key

to to open the lock of Athma VichAram and to gain

Moksha Siddhi. That is why the day of birth of

this sacred revelation ,Sri Vaikunta Ekadasi day is

considerd the most sacred .

 

Lord parthasarathy says further :

 

yOashtadasajapO nithyam narO niscchala maanasa:

Jn~Ana siddhim sa labathE tathO yAthi param padham

 

(Meaning ) : The One who reads all the 18 chapters of

my GithOpanishad and meditates as well as comprehends

the meanings of the verses, will come sthitha Praj~nan

, achieve Jn~Ana sampath and finally reach the safety

and comfort of the shadow of my feet and gets

fulfilled in his life's purpose .

 

The tattvam behind Sri Vaikunta EkAdasi or

mokshEkAdasi is the principles taught by Sri

parthasArathy to us through ArjunA as an excuse . They

are the essence of VedAs , Upanishads , AnushtAnAs ,

ashtAnga Yogam et al . Those who are bot able to

comprehend the esoteric doctrines of the Vedas ,

Upanishads or able to practise

anushtAnams and Yogams can wake up in Brahma muhUrtham

on the month declared as the most holy by GitAchAryan

( MaasAnAm margasIrsham ) , recite ThirupaLLIyezucchi

,

ThiruppAvai ,, paticipate in the Thiru Adhyayana

Uthsavam and on Sri Vaikunta EkAdasi day travel with

the Lord thru parama padha Vaasal and get Moksha

Siddhi . The Lord Himself enacts the role of

a Mumukshu on this day .

 

the connection between Thitu Adhyayana Uthsavam

and Sri Vaikunta EkAdasi .

 

Lokan-Kantakan and Sri Vaikunta Ekaadasi

*****************************************

 

Thiru Adhyayana uthsavam starts on Dhanur maasam

Sukhla

Paksha Prathamai and continues for 21 days that are

divided into Pakal and Iraa Patthu .Sri PaancharAthra

Aagamam explains the reason for the initiation of this

 

Uthsavam .During the great deluge (PraLayam ) , Lord

was floating on the swirling waters of deluge on the

leaf of a pupil tree as a small baby ( Vata Pathra

Saayee ).

 

He created chathurmukha BrahmA and commanded him to

engage in the act of Creation . Soon , BrahmA forgot

as to who had created him in the first place and was

stricken with ego as he went about his act of creation

.. At that time , two asurAs with the names of Lokan

and Kantakan emerged out of the ears of the Lord and

jumped on Brhama with an intent to kill him for his

offenses .

 

Brhama quickly understood the fix that he got himself

into and prayed to his father , the Lord to save him .

The Lord forgave BrahmA . The Lord also wanted to give

a boon for the two asurAs for the services rendered

and asked them as to what they would like to have as

boons . They begged the Lord to give them the boon of

battling with Him for a month and then reach His

sacred feet . The Lord blessed them with the boon and

fought with them for a month and at the end killed

them ; thereafter , our Lord transformed them into

Nithya sUris with sankham and chakram and made them

residents of Sri Vaikuntam.

 

At that time ,Lokan and Kantan addressed the Lord and

said :

 

" Oh Sriman NaarAyaNA !We have had the blessings

of sathgathi thanks to your killing us with Your own

hands

and made it possible for us to reside in Sri Vaikuntam

 

and to perform nithya kaimkaryam to You .You let us in

to

Sri Vaikuntam by opening the northern gates of Your

divine

citadel on this Dhanur maasa sukla Paksha EkAdasi day

..

We beg you to give us another boon , which will make

it

possible for all the people to remember us and this

day

as Sri Vaikunta EkAdasi.Please grant us this boon ,

which will

make it possible for ALL human beings , who enter the

Northern

gates at all of Your consecrated temples on Earth to

reach

Sri Vaikuntam , when their body falls down on this

earth

at the end of their sojourn on Your earth . After

reaching Your

Kingdom of Sri Vaikuntam , they should also be blessed

with

Nithya sEvA Kaimkaryam like us and all other Nithya

sUris :

 

tathA pasyanthi yEthvAnthu namasyanthi cha yE janA :

uttara dwAra maargENa pravisanthi cha yE HarE :

tE Vaikuntamimam prApya mOdhanthAm nityasUrivath

 

BhagavAn Sriman NaarAyaNA offered them that boon as

well.

Fromthat day onward , Lord accepted Sri Vaikunta

EkAdasi

Uthsavam and the entrance of BhakthAs through the

northern

gate of His temples to reach Srivaikuntam at the end

of

their earthly residence .Since this EkAdasi is

connected with

Moksham , this uthsavam came to be known as

MokshOthsavam

from then on .

 

AzhwArs and Thiru AdyayanOthsvam (Moksha EkAdasi )

**************************************************

 

In Tamilnaadu , AzhwArs used Divya Prabhnadham

( Tamil Vedam/MaRai ) to worship Sriman NaarAyaNA

and attained Moksha Siddhi . The First AzhwAr in

our tradition that served as Maarga darsi or the

shower of the way , was " Vedam Tamizh seytha MaaRan "

,

Swami Sri NammAzhwAr . In the last centum of his

Thiruvaimozhi , he takes leave of many archA mUrthys

with a heavy heart and describes his joyous plans

to leave this earth at the end of his avathAra

mission to reach the abode of his Lord , Sri Vaikuntam

..

Like ANDAL , who described in grat detail Her

impending

marriage to Her Lord through a dream scene

(VaraNamyiram

Paasurams ) , NammAzhwAr similarly used Veda PramANams

 

to describe his journey to Parama padham as revealed

to us in Brahma sUthrams and Upanishads .

 

Few hundred years later , the last of the AzhwArs ,

Thirumangai , was standing in front of Sri RanganaathA

at Srirangam enjoying His divine beauty and was

reflecting

on the tenth ThirumAlai Paasuram of ThondaradipoDi :

" KaatinAn Thiruvarangam Uyvhavarkku uyyum vaNNam -- "

AzhwAr wondered about his own moksham . He broke out

in

a thought sequence , which took the form of the

following

paasuram passage :

 

" aNiyAr pozhil Aranga naharappA ! tuNiyEn

ini ninnaraulallAthu , naNiyE , MaNi MaaNikkamE ,

MadhusoodhA ! paNiyAi yenakku uyyum vahai ParamjyOthi

" .

 

Our most merciful Lord of Srirangam rsponded through

Uttama nambi , His priest and showed the way for

his salvation .

 

AzhwAr was thrilled with that revelation and

organized the ThirukkArthigai Uthsavam to celebrate

the immeasurable , tall Jyothi (anthar jyOthi:

kimapi yaminAm anjanam Yoga dhrushtE : , as revealed

later by Swami Sri Desikan )as Sriman NaarayaNa

Tattvam reclining on the bed of Adhi sEshan at

Srirangam . Thirumangai understood now that was

the same " tall " jyOthi tattvam revealed by

Sri RanganaathA to NammAzhwAr earlier . Recognizing

this as divine indication , Thirumangai brought

Swami Sri NammAzhwAr's archA vigraham from

AzhwAr Thirunagari with pomp and maryAdhai to

Srirangam and placed nammAzhwAr's vigraham

in front of Sri RanganAthan . He begged the Lord

and requested Him to instruct he world about

the Veda Saamyam of Thiruvaimozhi through

the conductance of an uthsavam to highlight

the extraordinary relevance and greatness

of ThiruvAimozhi as Tamil MaRai . Our Lord

of Srirangam agreed and gave the orders for

the initiation of Adhyayana Uthsavam ,which is

also known today as MokshOthsavam as a result of

Thirumangai Mannan's initative and the continuation of

that Kaimkaryam by our PurvAchAryas from AchArya

Naatha Muni's time .

 

Details of the 21 day Uthsavam at Srirangam

********************************************

As referred to earlier ,there are 21 days of

Thiru AdhyayaNOthsavam ( First Day for

ThirunedumthANDakam ,

10 days of Pahal patthu and 10 more days of

Iraa Patthu ). Thirumangai saluted the Lord's

sacred feet as resting on his head in Thiru Nedum

ThANDakam ( yenthai TaLir Purayum Thiruvadi

Yenn TalaimElEyE )as a rsult of the Darsana

SoubhAgyam that he was blessed with . Therefore ,

Thiru Nedum ThANDaka Uthsavam serves as a preface

to the pahal and Iraa Patthu celebrations following

it. MinnuruvAi Paasuram form Thiru Nedum ThANDakam

is recited on the first day and the arayars perform

Abhinayam for it on the first of the 21 days Uthsavam.

 

This took place on Marghazhi 3 ( Dec 18)in 1998 .

The Pahal patthu started on Dec 19 and will conclude

on

December 28 with SatthumuRai and MaryAdhais for

AzhwArs and AchAryAs .

 

On the next day ( December 29/ Margahzhi 14th ),

the First day of Iraa patthu is celebrated .

This is the Dhanur Maasa Sukla Paksha EkAdasi day

known as Sri Vaikunta EkAdasi day .

 

Schedule at Srirangam for Sri Vaikunta EkAdasi

Uthsavam

********************************************************

 

**December 29: 3.30 A.M (Srirangam Time & 5.30 P.M

EST /USA Time on December 28, 1998 ):

TulA lagnam ; PerumAL's puRappAdu from AasthAnam

 

** paramapadha Vaasal opening : 4.30 A.M

 

** Entry into Thirukkottakai : 4.45 A.M.

 

** SaadarA maryAdhai : 8.30 A.M.

 

** Arrival at ThirumAmaNi mantapam : 9.30 A.M.

 

** Curtain for AlankAram & NaivEdhyam: 10.15 to 10.45

A.M.

 

** Darsanam in RathnAngi : 10.45 A.M to 6.00 P.M .

 

** Arayar Sevai for all : 6.00-8.00 P.M

 

** ThiruppAvadai GhOshti : 8.00-9.00 P.M.

 

** Curtain for VeLLI champA naivEdhyam : 9.00-10.00

P.M.

 

** UbhayakkArar MaryAdhai : 10.30-11.00 P.M.

 

** Curtain for preparation for PuRappAdu: 10.30 P.M to

11.30 P.M.

 

** PuRappAdu from TirmAmaNi mandapam : Midnight

 

** Arrival at AasthAnam to the accompaniment

of VeeNai Vaadhyam :1.30 A.M on December 30, 1998/

EST 3.30 P.M. on December 29 for East Coast

residents of U.S.A.

 

The days after Sri Vaikunta EkAdasi

*************************************

During the period between Dec 30 (Second day

of Iraa patthu to the sixth day of Iraa patthu ,

NamperumAl leaves the AasthAnam at 12.00 Noon

and stays at The Thousand Pillar mantapam until

9.30 P.M. and returns to AasthAnam with VeeNai

Accompaniment at 10.45 P.M.

 

Seventh day of the Uthsavam is known as

ThirukkaitthaLa Sevai and takes place between

3.00 P.M. and 12.45 P.M. NamperumAL leaves His

aasthAnam

at 3.00 P.M and returs there at 12.45 P.M. HiraNya

Vadham arayar sEvai takes place on this day .

 

On the eighth day of IrAA patthu , Thirumangai Mannan

vEdu PaRi uthsavam is inserted .NamperumAL leaves on

Horse Vaahanam from Santhanu mantapam at 4.45 P.M.

and has VyAALi from 5.30-6.30 P.M. He reaches

the ThirumAmaNI mantapam at the 1000 pillared hall at

8.00 P.M. From there , He returns to AasthAnam at 1.15

A.M.

 

On the Tenth day ( January 7, 1999) , TheerthavAri at

Chandra PushkaraNi takes palce at 9.45 A.M. and our

Lord reaches the1000 Pillar Hall at 12.00 Noon.

Sri Bhattar SwamigaL's Brahma ratha Maryadai

takes place first and is followed by Thirumanjanam

(6.30 P.M to 9.30 P.M ) .Curtain comes down for

NaivEdhyam at 9 P.M and holds until 11 P.M.

 

At 11.00 P.M.Aayar sevai and ThiruppAvadai GhOshti

start and goes on until 3.00 A.M. Curtain comes down

again from 3-4 A.M for VeLLI champA amudhu naivEdhyam.

The elated PerumAL gives his subhAsraya daranam

to the assembled Bhaktha kOtis from 4-6 A.M.

 

Next follows the climactic event of NammAzhwAr's

Moksham (6-7 A.M on Jannuary 8/ Marghazhi 24 ).

The ritualastic steps of the NammAzhwAr Moksham are

similar to the one described in the Hindu Posting that

described the happenings at ThiruvallikkENi. AzhwAr is

clothed in white , wears dwAdasa puNDrams and TulasI

maalai and is brought on Kaitthalam to PeriumAL's

presence with chathra (umbrella )Saamara (Fans)

maryAdhai .

 

During his travel to NamperumAl's side ,

" Soozh Veesum Pani Muhil " paasuram ( Thiruvaimozhi

10.9.1) is recited .AzhwAr is placed at the holy feet

of NamperumAL and is covered with Tulasi leaves

completely .

 

During that time , Arayar recites the paasuram ,

" MuniyE NaanmuhanE MukkaNNappA (TVM 10.10.1) " .

The coverage by TuLasi leaves refers to the paasura

Vaakhyam " nEsam seythu unnODu yennai uyir vERanRi

onRAhavE koNDAi " and denotes the granting of

Saayujya MOksham for NammAzhwAr by Sri Ranganaathan

in front of every one . This is the significance of

Meykalatthal ( uLL kalatthal ) doctrine.

 

After AzhwAr's Thiruvadi Thozhal , NamperumAL

prsents the AzhwAr with His ThirumaNN, Garlands and

kasthUri . This ceremony signifies the Lord's honoring

of the Mumkshu , who has become a resident of His

Paramapadham . AzhwAr is then placed on

Tirukkaitthalam and returned to his honored place with

sakala MaryAdhais.

 

NamperumAl moves on to the four pillared mantapam

and performs maryAdhai to all the other AzhwArs .

Archakar then utters the word " PaDippu " .

At that time , the story of Lord RanganAthA

arriving at Srirangam from the Milky Ocean

is read for the benefit of the assembled BhakthAs .

SthAnikar then says with reverence " naayinthE

RaghunAthA " and prays for the Lord's blessings

for Uthsava sampUrNam . NamperumAl blesses the

SthAnikar with SevA and Theertham and orders him to

conduct the ThirukkalyANa uthsavam well . Bhattar,

Arayar Brahma Rathams take place after the Lord

leaves for AsthAnam. During the Iraa patthu uthsavam ,

Moolavar adorns Mutthangi and offers Mutthangi sEvai

to Bhaktha Kotis. At aasthAnam, IyaRppA recitation

is commenced .It continues at Santhanu MaNtapam

next day ( january 9,1999).

 

During the early morning of Jan 9 , after AarAdhanam

takes place between 2-4 A.M. , IyaRppA SaathumuRai is

completed at mUla sthAnam between 4 -5 A.M. Thriut

ThuzhAi and Theertha PrasAdhams are presented between

5-6 A.M. and another Thiru AdhyayaNOthsavam comes to

completion .

 

Today is the day before Sri Vaikunta Ekaadasi .

In seven hours time , Sri Rangarajan will enter Parama

Padha Vaasal at Srirangam and bless all of us ,

who are blesssed to be there in person or

join Him mentally in that procession from

where ever we are .

 

On this most sacred occasion , let us reflect on

the mood of Swami Sri NammAzhwAr , who followed Veda

PramANams and travelled by ArchirAdhi Maargam and

joined SarvEswaran at Sri Vaikuntam and enjoyed

the limitless bliss there (anthamil pErinbam )

through nithya kaimkarya sEvA BhAgyam .

 

We will focus on the tenth decad of the tenth

Centum , where Swami Sri NammAzhwAr describes

his journey to Sri Vaikuntam to rejoin His Lord .

This is celebrated as the NIGAMANA PATTHU of

Swami Sri NammAzhwAr's Thiruvaaimozhi .

 

The etymology of the word Nigamanam is worth

an analysis.The root " NIGAM " has many

substantive meanings . It means , " to go to ,

to acquire , to obtain , to enter , to be

inserted " . NIGAMA: means Vedam or Vedic Text.

Nigama: also means the divine words of

a revered AchArya like Swami Sri NammAzhwAr.

The other name for such an AchArya Purushan

is : " NIGAMIN " , OR NigamAntha Desikan .The tenth

decad of the tenth centum of ThiruvAimozhi

(muniyE naanmukanE mukkaNNappA ) has been

referred to earlier as " NIGAMANAM " .

 

The word " nigamanam " has three meanings :

 

(1) going into (here Sri Vaikuntam )

(2) The conclusion in a syllogism or a deduction

in Tarka Saasthram ( the summing up in logical

debate)

(3) Quotation of a word from the VedAs or

the word so quoted

 

All the three definitions are relevant to the

Nigamana Patthu . AzhwAr's entry through the climbing

of the nine ladders to reach Paramapadham is indicated

by the first definition .

 

The second definition is connected with

the logical debate between Swami Sri NammAzhwAr

and the para Matha anusAris and the winning of

this debate in a convincing manner with

the celebration of the attainment of the boon

of Moksham (apunar janma sAyujyam )through Prapatthi

at the lotus feet of Sri Vaikunta Naathan .

This is his avathAra kAraNam .

 

The third definition of Nigamanam is in reference

to the Veda Saamyam of his ThiruvAimozhi , which was

the topic of Thirumangai's appeal to Sri RanganathA

in the context of creation of the Thiru

AdhyayanOthsavam at Srirangam , which concludes with

NammAzhwAr's Thiruvadi Thozhal festival . The

equivalence of Tamizh MaRai with the Saanskritic VedAs

are established here .

 

In the ninth centum of his ThiruvAimozhi ,

MaRan SatakOpan proved that Sriman NaarAyaNan is

AvyAja Suhruth . In the tenth centum , AzhwAr

senses the end of Thiruvaimozhi Kaimkaryam

based on his assessment that his prapatthi

has become fruitful and that he is going " home "

to the parama padham of the Apunar Janma Saayujyathan

..

 

Like a recently married bride taking leave of her

relatives of piranthaham , AzhwAr takes leave of

the archA mUrthys of divya desams here and gets

ready to enter pukkaham ( " her " husband's house )

by travel through archirAdhi maargam described by

the Upanishads and Vedams .Thus the Veda Saamyam

of the divya Prabhandhams is once again established.

 

Swami Sri Desikan has summed up in his incisive

way the essence of each of the ten paasurams of

each of the ten decads of the tenth centum :

 

1. TaaLa ThAmarai -- (praNavam ) GathayE nama:

2. kedum idar --(PraNavam )vyadhvak klEsacchidhE nama

:

3. vEymaru -----( " )apadha sankhAspadha rasAya

nama:

4. saarvE-------( " ) bhajadhbhi: suprApAyaya

nama: )

5. KaNNan-------( " )vividha bhajana prakriyAya

nama:

6. aruL peRuvAr ( " )phalE thIvra udhyOgAya nama:

7. senchorkavi ( " )sva vishya krutha

adhyAdharAya nama:

8. Thirumaalirum ChOlai( " )yadhrucchA thushtAya nama

:

9. soozhvisumpaNi ( " ) sathsaraNyE nama:

10.muniyE naanmukanE( " ) apunarjanma sayujE nama:

 

It is appropriate to remember that the very last

Brahma Soothram of BadarAyaNA ( anAvrutthi sabdhAth,

anAvrutthi sabdhAth ) is about " apunarjanma sAyujyam '

of the Thiruvaimozhi tenth decad of the tenth centum

as celebrated by ChAndhOgya Upanishad (chAndhOgyam

:VIII.xv.1)

and Srimadh Bhagavadh GitA ( chapter VIII.15-16 ).

 

The above ten guNams of the Parama Padha Naathan are

enjoyed afresh by Swami Sri Desikan in what is revered

 

as " Taathparya rathnAvalyanurOdhEna

DramidOpanishadhgamya

GUNA NAMA SAHASRAARCHANAA . For the sake of brevity ,

we will refer to only four of the key salutations

here:

 

Thiruvaai Mozhi :10.10.4: " UmparanthaNN pAzhEyO "

is summarized here as " akhila tanavE nama: " .

The paasuram words are : " athanuL Biraman Aran nee ,

umparum yAthavarum padaittha muivan avan nee " .

 

ThiruvAi Mozhi :10.10.9 : " " Muthal tani vitthEyO "

is summarized by Swami Sri Desikan as " Mukthi-

dhAyinE nama: " .Swami Sri NammAzhwAr pleads here

for Mukthi (Moksham ) to the Moksha DhAyin .He says:

" I should Join You ; I should enjoy Your unmatched

beauty as SvarUpa GuNa BhUshaNAyudha mahishI parijana

Visishta SubhAsrayan at Your Parama Padham .When am I

to join You? " . Swami Sri Desikan summarizes this

moving plea as " Mukthi-dhAyinE nama: " .

 

Thiruvaimozhoi : 10.10 .10 " SoozhnthaRAzhnthu

uyarntha-- "

is summarized by Swami Sri Desikan as "

MukthAnubhAvyAya nama: " .

Sri ThirukkuruhUr SatakOpa Maamuni extolls here

the Mukthi anubhavam that he has been blessed with

by AdhinAthan this way :

 

" --periya sudar Jn~Ana inbhamEyO, soozhanthanil

periya yennavA aRac chUznthAyE "

 

Oh Polinthu ninRa pirAn ! Oh Sri VaikuntanAthA !

Thou art indeed the sole possessor of Sankalpa Jn~Anam

!

 

That Jn~Anam is pure bliss(Aanandham ) in svarUpam

and pervades all and beyond .It casts its halo

everywhere , all the time .It is immeasurably vast

indeed . My avaa (yearning ) to join You WAS even

larger than Your limitless sankalpa Jn~Anam .

But , You out of Your infininte DayA and Aasritha

Vaathsalyam has united me with You and thus quenched

my yearning .I have now become a drop in Your

vastness of amruthak kadal (nectar of an ocean ).

MY LONG TIME YEARNING HAS BEEN ANSWERED AND

I FEEL FULFILLED .

 

On the eve of the greatest of the great EkAdasis,

On the eve of this BahudhA-anya Sri Vaikunta EkAdasi ,

let us meditate on " Sri Vaikunta Naathan as Sarva

Lokha SaraNyan, niradhisaya oujvalya -sougandhya-

soukumArya lAvaNya-youvanAth anantha guNa nidhi -divya

rUpan " .

 

May we meditate and hold on to Him in our DhyAnam as

" Lakshmi -BhUmi-NeeLAdhi divya Mahishi sEvithan ,

adhyujjvala ramaNIya aparimitha divya bhUshaNa

bhUshithan , niradhisaya kalyANa divya aayudhajAla

sObhithan , sEsha sEshAsana Garuda nAnAvidhAnantha -

divya parijana sEvitha CharaNa naLina yugaLan,

aparimitha udhAra guNa sAgaran , Parama Purushan ,

Subha Vibhavan ,nithya bhOgyan ,upasamsOshakan,

Bhava dhuritha-haran , dhAsya Saarasya hEthu ,

prakhyAtha preethi leelan ,paapa bhanjakan ,

RakshaNArtha avathAran , akhila phala pradhan ,

praNamadha anuguNan , anupama sushuman ,

ananya bhOgyAngri yugman , sathpatha prApakan ,

agatitha gatanan , Veda rUpa svakEthU ,

AchArya Bhakthi prakAsakan , Sandhra MOdhan ,

Sarva poorNan and niravadhika mahAnandha pradhAyakan

" .

 

 

May this Parama padha Naathan accept our Prapatthi

performed for us by His most merciful DesikAs and

grant us our place in His matchless Sri Vaikuntam and

accept our nithya Kaimkaryam there .

 

NaarAyaNa , NaarAyaNa , NaarAyaNa !

Swami Sri NammAzhwAr ThiruvadigaLE SaraNam

Swami Sri NigamAntha MahA Desikan ThiruvadigalE

SaraNam

Swami Adhi VaNN SatakOpa YathIndhra MahA DesikAya

nama:

Swami Sri NaarayaNa YathIndhra MahA DesikAya Nama;

 

DaasAnu Daasan , ThiruviNNagar VaradAchAri SadagOpan

 

 

 

 

 

 

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