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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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