||    Vaikunta EkAdashi    ||

Lord Sri RanganAtha on Vaikunta Ekadashi in SrIrangam

Sri Vaikunta EkAdasi will be celebrated this year On January 3rd.In Tamil calendar; it is the 12th day of Marghazhi maasam this year. The tithi is Sukla Paksha EkAdasi, when the constellation of BharaNi is in ascendance.

1. The ritualistic celebration of Sri Vaikunta EkAdasi at the sacred Srirangam temple on the first day of Iraa patthu and ending up with NammAzhwAr's moksahm on the tenth day of this festival (January 8, 1998). This will fit with the ritualistic aspects going back to the time of Thirumangai AzhwAr, when he started the AdhyayaNOthsvam at Srirangam as a result of the niyamanam of NamperumAL.

2. The PurANic episodes dealing with the significance of this special celebration (Amrutha mathanam, GeethOpadesa dinam, Lokan-KaNtakan Moksha dinam)

3. AzhwAr and Achaarya Sooktis on ArchirAdhi Maargam (Brahma Soothram, NammAzhwAr, Acharya RaamAnujA, Swami Desikan's Sri Sookthis related to Sri Vaikuntam and Moksha siddhi).

Twelve years ago on a Akshaya samvathsara, Sukla Paksha Ashtami day, when Revathi star was in ascendance, I wrote a lengthy letter to my revered Father and Sister on the significance of Sri Vaikunta EkAdasi. I was lucky to come across that letter written on January 7, 1987 in Tamil today. I will translate that letter into English.

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 front 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 appearance of MahA Lakshmi. She appeared with the golden colour (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 on 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 separated 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 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 considered 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, Upnishads, 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, participate 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.

Lokan-Kantakan and Sri Vaikunta Ekaadasi
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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 offences. BrahmA 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. From that 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)
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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 great 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 responded 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 the 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 imitative and the continuation of that Kaimkaryam by our PurvAchAryas from AchArya Naatha Muni's time.

Details of the 21 day Uthsavam at Srirangam
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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
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**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
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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 returns 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 ofMeykalatthal (uLL kalatthal) doctrine.

After AzhwAr's Thiruvadi Thozhal, NamperumAL presents the AzhwAr with His ThirumaNN, Garlands and kasthUri. This ceremony signifies the Lord's honouring 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 recitationis 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 blessed 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

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