sadagopan.

org

Sincere Thanks To:

1. SrI Narasimha BhaTTar for most of the 2009 Panguni Utsava photos of
SrIrangam
2. SrI Murali BhaTTar and SrI N Santhanakrishnan for providing other
beautiful images of Namperumal and ThAyAr

CONTENTS
1

Introduction

ChoorNikais and Meanings

13

Taniyan

15

ChoorNikai 1

19

ChoorNikai 2

37

ChoorNikai 3

39

ChoorNikai 4

75

ChoorNikai 5

79

ChoorNikai 6

81

nigamana slokam

84

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AchArya Vandanam

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BhUlOka VaikuNTham - SrIrangam

||SrI vaikuNThagadyam||

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ACHARYA VANDHANAMS

||

lakSminaatha samaarambhaam naathayaamuna madyamaam|

Asmadaacaarya paryantaam vande guruparamparaam ||
Meaning:
To the Aacharya lineage starting with Sriman Naaraayana, with Naathamuni in
the middle and down to Sri Raamaanuja, adiyEn prostrates.

|
()

||

yo nityamacyutapadAmbujayugmarukma

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vyaamohatastaditarANi truNAya mene|

asmadgurorbhagavato.asya dayaikasindho:
rAmAnujasya caraNau SaraNam prapadye||
Meaning:
That one who considered every thing as a mere straw opposite the invaluable
trasure viz., the lotus feet of Achyutha, I surrender to that holy guru, Sri
Raamaanujaachaarya, the veritable ocean of compassion.
Raaja

Gopuram

construction

at

Satyagalam

&

Bangalore

Sriman

K.R.KrishNaswamy
At the outset, let me introduce Sriman Krishnaswamy, a Vedantic scholar who is
deeply steeped in Swamy Desikan's and AchArya RaamAnuja's SrI Sooktis. He
is currently assisting HH the Jeeyar of ParakAla Matam and HH Sri Rangapriya
Swamy of AshtAnga Mandir to complete the construction of the Raaja Gopuram
of Satyagalam Sri PerundEvi ThAyAr SamEta Sri VaradarAjar.
Satyagalam on the bank of the sacred river in Karnataka is where Swamy
Desikan spent a few years with His family and sishyAs, while the invasion of
Srirangam

by

the

marauding

mobs

of

Delhi

Sultanate

plundered

Srirangam.Swamy Desikan escaped the calamities at Srirangam with the Sruta

PrakAsika SrI Sookti of Sudarsana Battar entrusted to him for safe carriage
and brought along the two young sons of Battar with Him to the safety of
Satyagalam. Abheethi Stavam was completed here by Swamy Desikan. The
Satyagalam temple has thus paid a key role as a tranquil abode for Swamy
Desikan and the thriving of Sri VaishNava SampradhAyam.
The svathai work and samprOkshaNam have to be completed. Sriman
KrishNaswamy has been instrumental in raising most of the funds needed for
the Raaja Gopuram construction at the behest of the two AchAryAs and needs
some additional funds to complete the rest of the work and have the
samprOkshaNam. May adiyEn request all BhakthAs of Swamy Desika to support
this Kaimkaryam? adiyEn will be happy to assist you in the transmission of your
Kaimkaryam!
Sriman KrishNaswamy,SrIrangam SrI K.Sridharan of www.namperumal.com and
adiyEn are coauthoring this ebook on SrI VaikunTha Gadhyam for this year's
Panguni Uttiram celebrations (April 8th 2009) May Lord Ranganatha bless this
Kaimakryam!
AdiyEn,
Oppiliappan Koil Varadachari Sadagopan

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support funds to Sriman KrishNaswamy. Thank you for joining in this

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Bhagavad RAmAnujAchArya - Thirukkacchi

(Thanks: SrI V Govindarajan)
4

INTRODUCTION TO THE THREE GADHYAMS

Sri Raamaanuja has blessed us with nine Sri Sookthis and Gadhya Trayaa, the
Triple Prose, belonging to the category of his latter day compositions. It is
believed that his earlier works, Viz., SrI Bhaashya, Gitaa BhAshya, Vedantha
Saara and Vedantha Sangraha and others served as preparation for the
blossoming of his concept of SaraNAgathy resulting in the triple prosepoem, viz., SaraNAgathy Gadhya, Sriranga Gadhyaa and Sri VaikunTha Gadhyaa.
SaraNAgathy Gadhyaa is an extremely rare kind of work as it embodies the
dialog between JaeevAthman and ParamAthman, or the soul and the Oversoul;
as some one put it: "the fervour of the human soul throbbing with deep love and
surrender to its Master has rarely found such an expression" and "there is a
sense of certainity and an atmosphere of serenity". SaraNAgathy gadhyam is
believe, lends itself to three divisions, each representing a rahsyaa, viz., dhvaya
mantra, Moola mantra and Charama slOkam form Gitaa. SaraNAgathy gahdyam
also highlights the SrivaishNava faith, viz., the principle of mediation or
intercession by SrI Mahaa Lakshmi, who pleads with Her Lord for forgivance
of aparAdhams of the contrite soul (JeevAthma).
Sri

Raamaanuja

Himself

after

decades

of

service

to

Lord

Sriranganaatha performs SraNaagathy at the sacred feet of the Lord at

Srirangam in Sriranga Gadhyam. Once having done SaraNAgathy what does one
achieve, or how he approaches the Lord or the scene where he ends up for
eternity are all answered by Sri RaamAnujaa in his Sri Vaikuntha gadhyam.
In short, the theme of the Gadhya traya is SaraNAgathy in all its aspects.
Unlike the Bhakti yOga, it is a simple, viable route accessible to every one, weak
or strong, learned or unlettered, noble or fallen. The process is complete end in
itself culminating in Kaimkaryam to the Lord at the Paramapadha and enjoyment
of the opulence of divine service.

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therefore considered Sri RaamAnujaa's swan song. This gadhyam, scholars

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Lord SrIman NArAyaNan - namperumal - SrIrangam

(Thanks: SrI N Santhanakrishnan)
6

KEY COMMON CONCEPTS IN GADHYA TRAYAMS

1. The Lord's Mercy: With a view to show the right path to the multitude of
erring chEtanaas, the Lord, Sriman NaaraayaNa, overpowered by His quality of
mercy has planned "coming to this world" (avataaram), at various times through
the medium of Achaaryaas such as Naathamuni, Yaamnuamuni and Sri
RaamAnuja. Through them He engineers "ujjevana" (Upliftment) of erring
devotees.
2. Poorvaachaarya's concern: Gadhya Traya is an excellent example of the
concern felt by the Poorvaachaaryas of the calibre of Sri RaamAnuja for the
Common lot, who are caught in the quagmire of SamsAric life and are not able
to extricate themselves being incapable of following rigorous practises of
lotus feet of the Lord at VaikunTham and the route is available to all without
distinction of caste or sex. This triple prose (which indeed are prose-poems)
are often compared to StOtraratnam of Swamy AlavanthAr (who also
had similar concerns for the common lot), which is also an expression of "the
nature and value" of Prapatti.
3. Beatific Vision: We owe it to that important day of the Hindu calendar, viz.,
the Thirunakshatram festival of Sri Mahaa Lakshmi (Panguni uttiram). Every
year on that day, the divya dampathies, (i.e)., Sri Ranganaathar's Sri Mahaa
Lakshmi's divya mangaLa idols are placed together for all devotees to pray and
recieve their blessings. On one such occasion, Sri RaamAnuja, was found to have
been lost in trance in front of the divya dampathis. When he opened his eyes,
what came out of his holy mouth were the details of his beatific vision of the
Lord and His consort, Lord's response to Sri Raamaanuja's concern, a vision of
the scene at VaikunTha, a comforting assurance and a confirmation of the path,
accessible to everyone, which enables crossing the cycle of birth and death - in
short, the Gadhya Traya, a rare product of divine interaction with our
Aachaarya!

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various yogAs like Bhakti yOga. Gadhya traya shows the way for attaining the

4. The routes and the resort: Sriman NaarayaNa is the resort for the
resortless with innumerable auspicious qualities and is totally free from evil,
hatred etc. He is of the nature of knowledge and bliss and is a treasure chest
of effulgence, beauty, fragrance, softness, grace and everlasting youth.
He lives in VaikunTha, our final destination. The holy land, described in
VaikunTha gadhya, is a vast paradise, which even Brahma or others have not
been able to fathom. The Master of that land is Sriman narayaNan, who is
"inscrutable" even to the highest of Yogins.
In order to achieve liberation from the endless cycle and to get over the sins
from beginingless time, the routes as described in Bhagavad Gitaa are Karma

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Yoga, Bhakti yoga an Jn~Ana Yoga; infact a combination of more than one yoga.
The Lord Himself has talked about the difficulties to practise these yogaas,
and the much simpler Prapatti yoga is the only practical route to attain the
lotus feet of the Lord.
5. Scriptures advocate SaraNAgathy: Rig Veda talks about Prapatti, which
means that the doctrine of SaraNAgathy is as old as the oldest Veda.
Taitthireeya Upanishad calls it as "Nyaasa" and "prescribes the manner in which
it should be performed" - -and declares it to be the best route for Moksham.
Other Upanishads like Svetaasvatara, ChandhOgya also talk about Praptti.
RaamAyaNaa is considered a SaraNAgathy Veda - -Sri Raama'a "abhaya
pradhAna" to VibheeshaNa is a very significant episode in RaamAyaNa, which is
extolled as a shrine of Self-surrender. Gita (7-14, 16-61/62), SrI VishNu
PurANa (1.9.73), PaancharAtra Agama, Lakshmitantra and AzhwArs' Sri
sookthis advocate SaraNAgati as the most efficacious means to gain the
Parama PurushArtham of Moksham.
6. Post-Liberation (Moksha): The liberation consists in JeevAtma acquiring the
flavor and fragrance of Brahman (the VedAntic term for the Lord); it gains
Brahma roopa, Brahma rasa and Brahma gandha. It is freed from the fetters of
Prakrithi, limitations of space and time. It lives in nitya vibhUti, the abode of
8

Brahman, which has no history, no seasons but can all at once "bear leaves,
blossoms and fruits" (ref: ShAnti parva of MahA Bhaaratam). Thus the jeevan
attains "its infinite consciousness and regains eternal values..." It is indeed a
state of Self-transcendence.
PaancharAtra calls Sri VaikunTham as "Jn~Ananda lOka" - that is, the world of
Paramapadham is a shining example of the spiritual world; bliss personified,
apraakrutha, aanandalOka; it is the realm of Suddha Sattva, a kind of matter
which is immutable and is made up of unalloyed sattva dhravyam. The five
elements (Pancha bhUtams), which comprise us in the prAkruthic world will not
touch us there.

8. Commentaries on the Three Gadhyams: All the Sri Sookthis of AchArya

RaamAnuja have attracted great scholars to write commentaries known as
Bhaashyams. SaraNAgathy Gadhya has commentaries by such stalwarts as
Sudarsana Soori, Periya AacchAn PiLLai and VedAntha Desika. The Rahasya
Raksha of Swamy Sri Desikan includes Gadhya Traya BhAshya besides stOtra
Ratna and chatusslOki BhAshyam.
NadAthUr AmmALs' "Prapanna PaarijAtam" talks about the greatness of
SaraNAgathy Gadhya; latter has given inspiration to the creation of other SrI
Sooktis: Swamy SrI Desikan's SaraNAgathy Dheepika, NyAsa dasakam, NyAsa
Vimsathy and NyAsa Tilakam, Saantha ParAnkusa Yathi's "Prapatti yOga",
Taatha Desikan's "NyAsa VidhyA PrakAsa" and VedAntha RaamAnuja Muni's
"NyAsa Vidhya DarpaNa" and many more.
9. Coverage of SaraNAgathy doctrine in the Three ebook series: Among the
three ebook series (Sundarasimham, Ahobilavalli and Sri Hayagrivan series), we
have covered a number of Sri KoSams dealing with the important aspects of
9

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7. Rahasya Traya: Gadhya Traya embodies the concepts of the three sacred
mantrAs, known as rahasya traya, which reflect the VisishtAdhvaita concepts
of Tatva, Hita and PurushArtha. They are moola mantra, dhvaya mantra and
Geetha Charama slOka. It is generally stated that SaraNAgathy gadhya is a
commentary on the dhvaya Mantra.

SaranAgathy and the three rahsyAs behind this vital doctrine. The readers are
welcomed to refer to them for additional details on the SaraNAgathy Tattvam.
Here are the references:
Sundarasimham Series: http://www.sundarasimham.org
SarNAgathy Dheepika # 57
SaraNAgathy Doctrines (Tamil) # 71
Srimad Rahasya Traya Saaram # 91
StoOtra Ratnam of Swamy AlavanthAr# 49

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Adaikkala Patthu # 31
Thirumantira Churukku # 24
Dhvaya Churukku #13
Charama SlOka Churukku# 20
PradhAna Satakam #27
Arutta Panchakam #12
Rahasya Navaneetam #68
Rahasya Padhavee #69
Ahobilavalli Series: http://www.ahobilavalli.org
NyAsa Dasakam # 12
NyAsa Tilakam #13
NyAsa Dasakam #14
JitantE StOtram # 58-61
Abahya PradhAna Saaram # 69
Prapanna PaarijAtham # 74
10

NikshEpa Rakshai # 75
Srimad Rahasya Thraya Saara Saaram # 91-93
Sri Hayagrivan Series: http://www.srihayagrivan.org
Rahasya SandEsam # 2
Rahasya SandEsa VivaraNam #3
Rahasya Maatrukai # 10
Rahasya RatnaavaLi # 18
Rahasya Traya ChuLakam # 24
Tattva RatnAvaLi # 4

Tattva SandEsam # 9
Tattva Maatrukai # 11
Sriranga Gadhyam # 28
We will now commence the study of Sri VaikunTha Gadhyam.

11

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Tatva RatnAvaLi PradhipAdhya Sangraham # 5

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NamperumAl with ubhaya nAccimars on Panguni thirunal 2009 - Day 1 (Thanks: SrI Narasimha BhaTTar)

12

13

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Namperumal in Woraiyur - SrIrangam Panguni utsavam 2009

Thanks: SrI Narasimha BhaTTar
14

TANIYAN

|
S||

yAmunAryasudhAmbhodhim avagAhya yathAmati|

AdAya bhaktiyogAkhyam ratnam sandarSayAmyaham||
Above is the Taniyan for SrI Vaikunta Gadhyam.

adiyEn plunges/delves deeply into the ocean of nectar of the SrI Sooktis of my
prAcharyan (Acharyan's AchAryan), Swamy AlavantAr and have brought
out the precious jewel of Bhakti yOgam. adiyEn will now describe the loftiness
of this gem (SrI VaikunTha Gadhyam) to the best of my ability.
Here, AchArya RaamAnuja who was influenced very much by the GitArtha
Sangraham of Swamy AlavantAr (YaamunAchArya) in creating His own Sri
Sookti of SrI GeetA BhAshyam, expresses His gratitude to YaamunAchArya.
The Number of ChUrNikais in SrI VaikunTha Gadhyam
1. ChUrNikai 1: svAdheena-trividha-----sarvabhAvEna SaraNam anuvrajEt
2. ChUrNikai 2: Tatasccha pratyahamAtmOjjeevanAya yEvam anusmarEt
3. ChUrNikai 3: ChaturdaSa bhuvanAtmakam
praNamya AtmAnam BhagavatE nivEdhayEt

aNDam---iti

yAchamAna:

4. ChUrNikai 4: Tata: BhagavatA svayamEva--upAseeta

5. ChUrNikai

5:

tatasccha

anubhUyamAna
15

bhAva

viSEsha:niradhisaya---

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Meaning:

avalOkanEna avalOkayan Aaseeta

6. ChUrNikai 6: TatO BhagavatA svayamEva - --sarvAyavAya sukham Aseeta
There are

6 chUrNikais in SrI VaikuNTha Gadhyam as indicated above

according to one tradition. Another tradition regroups the 6 ChUrNikais into

Fourteen.
Let us study these chUrNikais one by one with word for word meanings
provided by Sriman K.R.KrishNaswami and follow it up with meanings of the
individual

chUrNikais

and

commentaries

from

PeriyavAcchAn

PiLLai's

vyAkhyAnam as translated in Tamil by Sriman Sridharan of Srirangam. Swamy

Desikan

has

extensively

commented

upon

SaraNAgaty

and

Sriranga

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Gadhyams but has provided only a brief commentary on Sri VaikuNTha

Gadhyam.

We

will rely

therefore on

PeriyavAcchAn

PiLLai's

detailed

commentary.
An Appeal to AstikAs: Prior to the study of Sri VaikuNTha gadhyam, let
me appeal to all readers to take part in supporting the Gopura NirmANa and
SamproKshaNa kaimkaryam at Satyagalam Temple for SrI PerumdEvi SamEta
Sri VaradarAja PerumAL, who was worshipped for number of years by Swamy
Desikan. Please contact adiyEn ([email protected]) regarding your
participation in this important kaimkaryam.
Sri VaikunTha Gadhyam's place among the three Gadhyams: "While
SaraNAgathi gadhya, the first of three three gadhyAs is in the form of a
homage being paid to the Lord and His glory and a declaration of Sri Ramanuja's
position of absolute surrender to the Lord, the Sriranga Gadhyam addresses
itself to the image (archai) of Lord Ranganatha at His temple in Srirangam. The
third and the last one, Sri VaikuNTha gadhyam gives a graphic description of
VaikuNTha or Paramapadha, the Supreme abode of Sriman Narayana, who lives
amidst a community of liberated souls (Mukta Jeevans and Nitya Sooris). These
liberated souls have attained Moksha siddhi as their Parama PurushArtham
(Supreme Goal), the quintessence of which is eternal and blemishless (nitya
16

niravadhya) kaimkaryam to the dhivya dampatis at Sri VaikunTham.

The gospel of self-surrender (Prapatti or SaraNAgati) leading to Parama
PurushArtham of nitya Kaimkaryam forms the central theme of the three
gadhyams. In VaikuNTha Gadhyam, RaamAnuja declares that SaraNAgati is the
stepping stone for nitya Kaimkaryam to the Lord. AchAryan is also telling us as
what one should be doing or how one should be conducting oneself after
performing SaraNAgati. There is a fascinating description of Sri VaikuNTham:
its opulence, the beautiful gardens, ponds, birds, flower plants, creepers, sweet
sounds etc. At the center of all this wealth is the Lord, Sriman
Narayana, seated on AdhisEsha in the company of Mahaa Lakshmi and entire
entourage of Nitya Sooris and Mukta Jeevans, who are engaged in performing
various kaimkaryams to Him. RaamAnuja describes the affectionate look of the
final step is the One, when the Lord Himself calls the mukta jeevans to His
proximity, places His lotus feet on their heads, which results in them getting
immersed in heavenly bliss."
Sriman NarayaNa CharaNou SaraNam PrapadhyE,

17

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Lord on seeing the liberated souls, whom he has accepted for Kaimkaryam. The

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NamperumAl on GaruDa vAhanam - srIrangam

(Thanks: SrI narasimha BhaTTar)
18

CHOORNIKAI - 1

1)

2)

3)

19

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1.

S()a

ES S Sf
:

2.

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3)

SI: S

Sf :

Sf Sf
: :

1. svAdhIna trividha cetanAcetana svarUpasthitipravruttibhedam

kleSakarmAdyaSeshadoshAsamsprushTam svAbhAvikAnavadhikAtiSaya
j~nAna balaiSvarya vIryaSaktiteja: prabhrutyasankhyeya
kalyANaguNagaNaughamahArNavam paramapurusham
bhagavantam nArAyaNam svAmitvena suhruttvena
gurutvena ca parigruhya aikAntikAtyantika
tatpAdAmbujadvaya paricaryaikamanoratha:
2.tatprAptaye ca tatpAdAmbujadvaya prapatteranyanna
me kalpakoTi sahasreNApi sAdhanamastIti manvAna:
3.tasyaiva bhagavato nArAyaNasya akhilasattva dayaikasAgarasya

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anAlocita guNAguNa akhaNDajanAnukUla amaryAda

SIlavata: svAbhAvikAnavadhikAtiSaya guNavattayA
devatirya~NmanushyAdi akhilajana hrudayAnandanasya
ASritavAtsalyaikajaladhe: bhaktajanasamSleshaikabhogasya
nityaj~nAnakriyaiSvaryAdi bhogasAmagrIsamruddhasya
mahAvibhUte: SrImaccaraNAravindayugaLam ananyAtma
sa~njIvanena tadgatasarvabhAvena SaraNamanuvrajet||
WordbyWordMeaning(1):
SvAdheena = Subordinate to the Lord

chEtana + achEtana = sentient and insentient beings

swaroopa = essential nature
sthithi = existence, being
pravritthi bhEdham = diverse behavior
klESa-karmAdhi = pain from past actions
aSEsha dhOsha asamsprishtam = absolutely free from any blemishes
swAbhAvika = intrinsic, by nature
anavadhikaathiSaya = limitlessly unique
jn~Ana + Bala + Iswarya + Veerya + Sakti + tEja: + Prabhrithi = knowledge,
power, opulence, valour, strength, brilliance and such,
asankyEya kalyANa guNaganauga mahArNavam = innumerable, auspicious, group
of qualities like a great ocean

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Trividha =three types of

Paramapurusham, bhagavantam, Sriman NaarAyaNam = He is the Supreme

Person, God, Sriman NaarAyaNan.
SwamitvEna-suhruthvEna-guruthvEna-cha-parigrihya = (as) Swami, friend and
teacher accepted
Aikaanthikaaathyanthika-tathpaadhambhujadhvaya

and

highest,

and

definitely needed, His Lotus feet

Paricharyaika manOratha: = of serving with desire.
Summary:
Having three types of chEtanAs (bhaddha, nithya and Mukta) and three types

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of achEtanAs (prakrithi, Time and eternal world), and their essential nature,
being (existence) and their conduct under Him (as subordinate), but having no
touch of pain/suffering or any blemish whatsoever, being an ocean of the hosts
innumerable auspicious attributes, which are natural with nothing above or
exceeding them they are of knowledge, power, opulence, valour, strength,
brilliance(of not expecting anything); that Super Person the God Sriman
naarAyaNa, I having accepted Him as my Swami, friend, and Teacher, and
desiring to familiarize adiyEn with the highest and definitely required (without
expecting anything) Kaimkaryam to/at His two lotus feet.
AdditionalCommentarybySrimanK.K.KrishNaswami:
The elaboration of of three types of chEtanAs and three types of achEtanAs
has been done in Sriranga gadhyam:

http://www.srihayagrivan.org

(ebook#

28). To add to whathas been said bhaddhAs have to undergo their karma, that
is will have connection with the life here (samsAra) until they attain liberation
through His grace. After that, they become MuktAs, who have selfmanifestation

ability

(AvirbhAva).

Their

conduct

comprises

enjoying/

experiencing God and doing kaimkaryam to Him eternally. On the other hand,
the nityAs like Garuda never had any connection with Samsara and have been
having "AvirbhAva" of their appearance from beginningless time and enjoying
22

their servanthood to the Master, The Lord.

AchEtanas (viz.,), (1) Prakriti (2) Time and (3) Suddha satvam do not have scope
for knowledge. Prakriti is characterized by "satthva, RajO and TamO GuNAs",
and Time by division (into seconds, minutes etc), muhUrta, division into past/
present/future etc.
VishNu PurANa, 4-1-84 refers to this aspect that time which affects anything
and every thing can not bring about any change in the Lord. He has no birth or
death is of one form and not classified by any name. He is there from the very
beginning. Time or fixed time aspects (muhUrta/Kaala) do not touch Him; a
small part of anything like a digit of the Moon can not have any effect on Him.
Suddha Satthva is said to be self-luminous, not given to rajO and TamO guNas;
for the "sesha" (Kinkara doing service to the Lord).
Lords innumerable auspicious qualities (KalyANa GuNAs) are there from
beginngless time. They form His innate nature and are unique only to Him the
Veda states "YatO VaachO nivartantE aprApya manasA saha" and similarly
NammAzhwAr says in ThiruvAimozhi:" Uyarvara uyarnalam udayavan" meaning
that the uniqueness of His qualities has no limit, neither has anyone been able
to know them fully. These guNAs are like streams and they flow into one great
sea, Viz., the Lord. He is the Parama PuruahsA and there is none above Him. He
is God NaarAyaNan.
There is here this keyword: " parigrihya"; simply translated as " having
accepted Him " as fit for servicethrough learning of SaastrAs, achAryAs
upadEsAs and ones performance of AarAdhana to Him. He has been accepted
as Swami.
WordByWordMeaning(2)
Tath prAptayE = to get that service
Cha = also service to Bhagavantam
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it does not mask the knowledge. While it is for Lords enjoyment, it is a means

Tadh-padhAmbhuja dhvaya = His two lotus feet

prapattE: anyath = any thing other than Prapatti
na mE kalpakOti sahasrENa = not to me, even in thousands of cycles of creation
and destruction of this universe
api = even in
saadhanam asti = exists the means
iti manvAna: = thus being aware.

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Summary:
In order to achieve the kaimkaryam at His two lotus feet, being aware that
even in thousands of cycles of creation/destruction of the Universe, I will not
have any other means the clause starting with "TathpadhAmbhuja" up to
"ManvAna:" is said to be upAya nishkarsharational determination of the
means/instrument for achieving the end (service).
WordbyWordMeaning(3)
This part talks about the process of using that means.
Tasya yEva

BhagavathO

NaarAyaNasya akhila - His that Bhagavantha

NaarAaNans all
Sathva dayaikasAgarasya anAlOchita GuNa - Noble qualities prime ocean of
kindness (He) without considering, unmindful of attributes
GaNa+akanda + jana anukUla maryAdaSeelavatta:

Unlimited beings

helpful

nature
SwaabhAvika + anavadhikatiSaya guNavattayA deva- By nature (being)
limitlessly unique qualiites-owned dEvAs,

24

Tiryak manushyAdhi akhila jana hrudaya Anandanasya - animals human beings

etc and produces happiness in all hearts
AaSrita vaatsalya yEkajaladhE: bhaktajana samslEsha: - Dependents
prime great ocean devotees

loves

union

yEkabhOgasya nitya jn~Ana kriyaa swaryAdhi - alone His thing of enjoyment

eternal knowledge action opulence objects of enjoyment
sAmagree samruddhasya mahAvibhUtE: srimath = objects are abundant the
grand Super Human, the Lords wealth (His sports), bhAgavathAs
charaNAravindha yugaLam ananya AathmasanjeevanEna - Lotus feet two
without for souls earlier

with full consciousness/mind surrender recognizing them to be the refuge.

SummaryofMeaningofthesection#3bySrimanKrishnamachari:
The above text talks about the upAyanushtAna (Process of operating the
means): Here the goal as also means are one and the same; however, serving His
two lotus feet is the goal and the means are surrender to His Lotus feet
(Prapatti).
The Lord is THE RESERVOIR OR OCEAN OF KINDNESS towards all creatures
(without any discrimination of high or Low)/ He has the extraordinary
character of not noticing or paying heed to bad qualities of those who have
taken refuge and is congenial to all. One is reminded here of Swamy Desikans
Sri ParamArtha Stuti (SlOkam # 8):
SaraNAgata rakshaNa vratee mAm na vihAtum RaNapungavaarhasi tvam
Vidhitam bhuvanE VibheeshaNO vaa yadhi vaa RaavaNa ityudheeritam tE
The Supreme in the war, Sri Rama, has vowed to protect those who surrender

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tadhgatha sarvabhAvEna SaraNam anuvrajEth/anusmarEth - devoted to them

to Him and such an One will not give me up. Your statement: "bring whoever he
is, VibhIshaNa or RaavaNa, the fact that I have accorded "protection from
fear" is known to all the people of this world.
Such is His character (SauSeelya); His luminous divine form (Vigraha) gives
immense pleasure to all hearts "Raama: KamalapatrAksha:" and "TarUNou
roopasampannou" convey His youthful beauty aging is for us and not for
Him.He is having Vaatsalya type of love towards us - the famous comparison is
the type of love a cow has for its new born calf. He is always wanting to be with
us. He is having a great abundance the noble and eternal qualities of knowledge,
action,opulence/wealth etc. He is complete (ParipoorNan) with such assets. The

sadagopan.org

term "Nambi" in Tamil conveys it.

Surrender at His Lotus Feet!

He has SrI MahA Lakshmi as the prime consort (SrImata:) who is ever helpful
to those, who have taken refuge in Him. She is the mediator between the Lord
and ourselves, the role of "Purushakaara".
Fully understanding that we have no refuge other than His two lotus feet for
progress of the self, they alone are the elixir and protection, we should, with
full determination, surrender at His lotus feet.

26

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"Abode of limitless auspicious qualities" - Namperumal

Thanks: SrI Narasimha BhaTTar

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"Moksha upAyam" - NamperumAl - SrIrangam

Panguni utsavam 2009 - Day 4

(Thanks: SrI Narasimha BhaTTar)
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sadagopan.org

"Unceasing meditation on Him!" - Namperumal

(Thanks: SrI Narasimha BhaTTar)
36

CHOORNIKAI - 2


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tataSca pratyaham AtmojjIvanAya evamanusmaret

Meaning:
Tatasccha pratyaham aatmOjjeevanAya yEvam - afterwards day in & day out
for progress of the soul in this way
anusmarEth - (One should) keep reminding over and over again.

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Namperumal in kaNNADi aRai - Panguni utsavam 2009

Thanks : SrI Narasimha BhaTTar

38

CHOORNIKAI - 3

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caturdaSabhuvanAtmakamaNDam
daSaguNitottaram ca AvaraNasaptakam samastam
kArya kAraNajAtamatItya vartamAne
46

paramavyomaSabdAbhidheye brahmAdInAm
vA~NmanasAagocare SrImati vaikuNThe
divyaloke, sanakavidhiSivAdibhirapi acintyasvabhAvaiSvaryai:
nityasiddhai: anantai: bhagavadAnukUlyaikabhogai:
divyapurushai: mahAtmabhirApUrite teshAmapi
iyatparimANam iyadaiSvaryam IdruSasvabhAvam iti
paricchettumayogye divyAvaraNaSatasahasrAvrute
divyakalpatarUpaSobhite divyodyAnaSatasahasrakoTibhirAvrute
atipramANe divyAyatane,

divyaratnamaye divyAsthAnamaNDape
divyaratnastambha SatasahasrakoTibhirupaSobhite
divyanAnAratnakrutasthalavicitrite divyAlankArAlankrute
parita: patitai: patamAnai: pAdapasthaiSca
nAnAgandhavarNairdivyapushpai:
SobhamAnai: divyapushpopavanairupaSobhite
sankIrNapArijAtAdikalpadrumopaSobhitai:
asankIrNaiSca kaiScidantasstha
pushparatnAdi nirmita divyalIlAmaNDapa SatasahasropaSobhitai:
sarvadAanubhUyamAnairapi apUrvavadAScaryamAvahadbhi:
krIDASailaSatasahasrairalankrutai: kaiScit
nArAyaNadivyalIlAasAdhAraNai: kaiScit

47

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kasmimScit vicitra

padmavanAlayAdivyalIlAasAdhAraNai: sAdhAraNaiSca
kaiScit SukaSArikAmayUrakokilAdibhi: komalakUjitairAkulai:
divyodyAnaSatasahasrakoTibhirAvrute
maNimuktApravAlakrutasopAnai: divyAmalAmrutarasodakai:
divyANDajavarai: atiramaNIyadarSanai: atimanoharamadhurasvarai:
Akulai: antastha muktAmaya
divyakrIDAsthAnopaSobhitai: divya saugandhikavApISatasahasrai:
divyarAjahamsAvalIvirAjitairAvrute, nirastAtiSaya AnandaikarasatayA ca

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AnantyAcca pravishTAn unmAdayadbhi: krIDoddeSairvirAjite

tatra tatra kruta divyapushpaparyankopaSobhite
nAnApushpAsavAsvAda mattabhrungAvalIbhirudgIyamAna
divyagAndharveNApUrite candanAgarukarpUra
divyapushpAvagAhi mandAnilAsevyamAne
madhye divyapushpasa~ncayavicitrite mahati divyayogaparyanke
anantabhogini , SrImadvaikuNThaiSvaryAdi divyalokam
AtmakAntyA viSvamApyAyayantyA SeshaSeshASanAdikam
sarvam parijanam bhagavatastattadavasthocita paricaryAyAm
Aj~nApayantyA SIlarUpaguNavilAsAdibhi: AtmAnurUpayA
SriyA sahAsInam, pratyagronmIlita sarasijasadruSa
nayanayugaLam svacchanIlajImUtasankASam
atyujjvalapItavAsasam svayA prabhayA
atinirmalayA atiSItalayA atikomalayA svaccha

48

mANikyAbhayA krutsnam jagadudbhAsayantam, acintya

divyAdbhuta nityayauvana svabhAvalAvaNyamayAmrutasAgaram
atisaukumAryAt Ishat prasvinnavadAlakshyamANa
lalATaphalaka divyAlakAvalIvirAjitam prabuddhamugdhAmbujacArulocanam
savibhramabhrUlatam ujjvalAdharam Sucismitam
komalagaNDam unnasam udagrapInAmsa
vilambikuNDalAlakAvalIbandhurakambukandharam
priyAvatamsotpala karNabhUshaNaSlathAlakAbandha
vimardaSamsibhi: caturbhirAjAnuvilambibhirbhujairvirAjitam

divyAngulIyakavirAjitam atikomala divya nakhAvalI

virAjitam atiraktAnguLIbhiralankrutam tatkshaNonmIlita
puNDarIka sadruSa caraNayugaLam atimanohara kirITa
makuTa cUDAvatamsa makarakuNDala graiveyaka hAra
keyUra kaTaka SrIvatsa kaustubha muktAdAmodarabandhana
pItAmbara kA~ncIguNa nUpurAdibhi:
atyantasukhasparSairdivyagandhairbhUshaNairbhUshitam
SrImatyA vaijayantyA vanamAlayA virAjitam Sankhacakra
gadAsi SArngAdi divyAyudhai: sevyamAnam
svasankalpamAtrAvakklupta jagajjanmasthitidhvamsAdike
SrImati vishvaksene nyastasamastAtmaiSvaryam
vainateyAdibhi: svabhAvato nirasta samasta

49

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atikomala divyarekhAlankruta AtAmrakaratalam

sAmsArikasvabhAvai: bhagavatparicaryAkaraNayogyai:
bhagavatparicaryaikabhogai: nityasiddhai: anantai:
yathAyogam sevyamAnam AtmabhogenAnanusamhita
parAdikAlam divyAmala komalAvalokanena
viSvamAhlAdayantam IshadunmIlita
mukhAmbujodaravinirgatena divyAnanAravinda
SobhAjanakena divyagAmbhIrya audArya saundarya
mAdhuryAdyanavadhika guNagaNavibhUshitena

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atimanoharadivyabhAvagarbheNa divyalIlAlApAmrutena
akhilajanahrudayAntarANyApurayantam bhagavantam
nArAyaNam dhyAnayogena drushTvA,
tato bhagavato nityasvAmyam Atmano nityadAsyam ca
yathAvasthitamanusandhAya, kadAaham bhagavantam
nArAyaNam mama kulanAtham mama kuladaivatam
mama kuladhanam mama bhogyam mama mAtaram
mama pitaram mama sarvam sAkshAtkaravANi cakshushA
kadAaham bhagavatpAdAmbujadvayam SirasA
dhArayishyAmi kadAaham bhagavatpAdAmbujadvaya
paricaryASayA nirastasamastetara bhogASa:
apagata samasta sAmsArikasvabhAva: tatpAdAmbujadvayam
pravekshyAmi kadAaham bhagavatpadAmbujadvaya
paricaryAkaraNayogya: tadekabhoga: tatpAdau

50

paricarishyAmi kadA mAm bhagavAn svakIyayA atiSItalayA

druSA avalokya snigdhagambhIra madhurayA
girA paricaryAyAm Aj~nApayishyati iti bhagavatparicaryAyAm
ASAm vardhayitvA tayaivASayA tatprasAdopabrumhitayA
bhagavantam upetya dUrAdeva bhagavantam
Seshabhoge SriyA sahAsInam vainateyAdibhi:
sevyamAnam samastaparivArAya SrImate nArAyaNAya
nama: iti praNamya utthAyotthAya puna: puna:
praNamya atyanta sAdhvasavinayAvanato bhUtvA

krupayA snehagarbhayA druSAavalokita: samyagabhivanditai:

taistairevAnumato bhagavantamupetya SrImatA
mUlamantreNa mAm aikAntikAtyantika paricaryAkaraNAya
parigruhNIshva iti yAcamAna: praNamya AtmAnam
bhagavate nivedayet||
Meaning:
There are 14 worlds in an egg shaped structure. Surrounding that egg there
are, each seven times the size of the egg, seven enclosures with surrounding
walls. Once these action/cause groups are crossed, there is the divine world
"SrI VaikuNTha", which is also known as Parama VyOma. This is beyond the
speech and mind of Brahma and such gods. The size of the worlds, top seven
and seven under-worlds is talked about in VishNu PurAnam(2.7).
One should understand that although Prapatti is a one time observance, one
should keep remembering it day-in and day-out keep remembering VaasudEva

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bhagavatpArishada gaNanAyakai: dvArapAlai:

for atleast a short period every day, although one should do it throughout the

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day- this is essential for progress of the soul.

"Parama vyOma!" - PraNavAkAra vimAnam - SrIrangam

In such VaikunTha lOka, there is a huge divine mansion, wherein abound eternal
beings. Their nature, wealth etc. are not within the comprehension of even
Sanaka, Brahma, Siva and the like. It also has a larger number of great beings
and mahAtmAs. To them matters pertaining to God alone are of interest.
Neither these external beings nor great persons are capable of knowing the
size/extentand wealth of that divine mansion.
Surrounding that mansion are a hundred thousand enclosures. They are adorned
with wish-yielding trees. The enclosures are surrounded by hundred thousand
crores of divine gardens.
There is in that mansion amazingly beautifully gem-studded, audience hall. It is
brilliantly shining with hundred thousand crores of gem studded pillars; there
are places adorned with precious stones; it is studded with decorations; there
are flower gardens with beautiful flowers, those falling, and fallen on plants.
This hall is surrounded by a hundred thousand smaller gardens all around.
In these gardens are present on one side wish-yielding divine trees all together.
On the other side where these are not together, in the middle of the trees are
52

found flowers, precious stones all forming beautifully a hundred thousand

heavenly looking amusement halls; these on enjoying over and over again do not
cease to produce amazement. There are a hundred-thousand spring moundssome of them, which are Sriman Narayanas divine sports areas are
extraordinary; similarly those which are Sri Mahaa Lakshmis divine sports
areas are also extra-gorgeous. On a simpler note are the the melodious
chirpings of parrots, Saarikaa birds, peacock and cuckoo. Al around the mansion
are a hundred thousand gardens. There, one finds a hundred thousand ponds
oozing sweet fragrance, whose long array of sitting facilities are studded with
gemstones, pearls and corals; the water therein is spotlessly clear, clean and
tastes like ambrosia. The divinely beautiful birds are adding beauty with their
exquisitely melodious and sweet chirpings. Amidst those are the divinely
beautiful sports grounds studded with pearls. There are flocks of King swans

This divine mansion oozes out only the aesthetic pleasure; it is permanent too.
Hence it delights those who enter it; it is decorated with arrays of celestial
flowers and appears very beautiful; it is overflowing with music emanating from
the humming sound of the bees, which are intoxicated with the nectar sucked
from the flowers. The mild wind blowing over the sandal trees, camphor and
beautiful flowers carries their fragrance. Right at the center of this mansion is
located the Yogaa counch, the serpent Ananatha (AdiSEsha).
Glittering with the wealth of VaikunTham and rendering the entire universe
happy and content, ordering AdhiSEsha, VishvaksEnaa and the entire entourage
who are serving the Lord in accordance with His state, and with Sri Devi, who is
matching Him in virtues, divine look, qualities, sports etc., He is comfortably
seated.
His two eyes resemble the just-then blossomed lotus flowers. He Himself is like
crustal-clear blue cloud and He is wearing the splendorous yellow robe. He is
illuminating the entire universe with His genius like the super-clean, extremely
cool, extraordinary tender, crystal-clear gem-stones glitter.
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ruling the scene.

sadagopan.org

"The amazing wish granting karpaga vrksham!" - Namperumal

Thanks: SrI N Santhanakrishanan
54

He is unimaginably divinely beautiful, of wonderous, eternal youthfulness,

nature and grace; because of exceedingly youthful quality, His forehead is a
wee-bit covered with sweat, which is rendered beautiful with His curly hair all
around. His bewitching eyes are charming like the just-blossomed lotus flowers.
With His creeper-like eye brows, shining lips, sweet smile, tender cheeks,
prominent nose, curly hair adorning His upright shoulders, which are also
touching His lovelocks, conch-like neck, He appears supremely beautiful.
He with His beloved garland, lotus like ear decorations, and the hair which
defied the knot (i-e., got loosened, free), all touching His four hands, which
reach up to His knees, is looking extremely beautiful. His palms punctuated by
tender lines are somewhat reddish; He is shining with rings on His fingers; the
array of His finger nails is shining bright; His fingers, which are somewhat
blossomed lotus flowers; with extremely pleasant contact, divine fragrance of
accoutrements like crown, headgear, head jewelry, fish-shaped ear rings, neckjewelry, necklace of pearls, upper arm jewelry, bangles, jewelry of chest
(Where Sri Devi resides), diamond jewelry of the chest, pearl string, jewelry
adorning the tummy part, the golden yellow attire, waist band, leg jewelry etc.,
He is appearing gorgeous. He is looking brilliant with Vyjayanthi garland made of
never-fading wild flowers. He is well served by the conch, discus, the mace, the
sword, the bow etc.
He has deposited as it were the wealth of the Universes creation, sustentation
and dissolution at the safe hands of the celebrated VishvaksEna, who came into
being through Lords great will. Garuda and such nithya suris have by their
innate nature precluded their samsaaric bonds. Service to their Lord is the
reason for their existence. The Lord, Sriman Narayanan is being served
depending on situations by such nitya Sooris. The Lord is delighting the entire
universe with His divine, unsullied, tender glance. His charming speaking style
emanating from His slightly opened mouth is adding extra beauty to His face as
a whole. The qualities of bewitching glance, generosity, beauty, sweetness etc

55

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blood shot are adding to His beauty; His two feet resemble just-then

are extra adornments; (His face) is rich with beautiful emotions; He is filling
everyones inner hearts with the ambrosia of His charming speech. Having seen
Sriman Narayana through the Yogic Vision thusfurther right then, studying
Lords eternal proximity (nitya saamyam) and eternal service-hood (nitya
daasyam) just as it is, (AchArya RaamAnuja cries out): When at all will I be able
to see with my own eyes the Lord, Sriman NaarayaNan (who is) my clans deity,
my clans treasure, my enjoyable thing, my mother, my father, my everything?
When will I rest on my head Lords two holy lotus feet? When will I at all, after
forsaking all other enjoyable desires, all forms of samsAric character, touch
His two holy lotus feet? When will I at all, for doing service to His two holy
lotus feet, become fit and with that service as my sole enjoyable goal, do

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service to His holy feet?

When will the Lord with His cool glance look at me, speak to me congenially,
with a deep good sense and order me about for His service? thus in such Gods
service, developing growing interest, with His own kindness/blessedness
supplementing that very desire, approach slowly the Lord reclining on AdhisEsha
with SrI Devi also seated and being served by Garuda and others, and address
the Lord, "To the Lord Sriman Narayana, who is present with the entourage, my
obesiances, namaskArams, so saying and prostrating repeatedly getting up and
prostrating, filled with extraordinary fear and humility, remaining in bending
stance, when the two leading figures of the Lords assembly, Viz., the two doorprotectors at the entrance glance at us and see us with friendly look? You, the
Lord! For the noblest and definitely required service of Yours, please accept
me" so beseeching offer oneself to the Lord (i-e) surrender yourself.

56

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"divya lokaika nAthan!" - Namperumal with ubhaya nAcchimArs

Thanks: SrI Narasimha BhaTTar
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koojita komaLai - SrI Kamalavalli ThAyAr - Woraiyur

Thanks: SrI Murali BhaTTar

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"ati ramaNIya darSanaiH"

Woraiyur serthi sevai - Namperumal and SrI Kamalavalli ThAyAr
Thanks: SrI Narasimha BhaTTar

63

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"He is associated with SrI!" - SrI RanganAcchiyAr - SrIrangam

Thanks: SrI N Santhanakrishan

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svayA prabhAyA - Namperumal

(Thanks:SrI Narasimha BhaTTar)
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"When will He look at adiyen with His most compassionate glance?"

Thanks: SrI Narasimha BhaTTar

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CHOORNIKAI - 4

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tato bhagavatA svayamevAtmasa~njIvanena

amaryAdaSIlavatA
atipremAnvitenAvalokanenAvalokya
sarvadeSasarvakAlasarvAvasthocita
atyantaSeshabhAvAya
svIkruta: anuj~nAtaSca atyantasAdhvasavinayAvanata:
kinkurvANa: krutA~njalipuTa: bhagavantamupAsIta||
Meaning:
At this juncture, the Lord by Himself being our souls elixir without any

75

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restriction or limit in blending with even the lowliest, beholding with utmost
love, accept you all for all manner of service at all places, at all times and in all
situations. Then obtaining His consent, with extraordinary fear and humility in
bending stance, being ready to do anything, go near the Lord with folded hands.

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"Approaching Him with great humility and respect adiyen will stand with folded palms
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(Thanks : SrI narasimha BhaTTar - SrIrangam)

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"Captivating divine beauty!" - Namperumal

(Thanks: SrI Narasimha BhaTTar)
78

CHOORNIKAI - 5

Sf
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tataScAnubhUyamAna bhAvaviSesha:
niratiSayaprItyA anyat
ki~ncit kartum drashTum
smartumaSakta: punarapi
SeshabhAvameva yAcamAna: bhagavantamevAvicchinna
srotorUpeNa
avalokanenAvalokayan AsIta||
Meaning:
Afterwards enjoying the exquisiteness of that emotion with extraordinary love,

79

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unable/incapable of doing or thinking anything else, yet again entreating, keep

looking at the Lord with cascading look.

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CHOORNIKAI - 6

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tato bhagavatA svayamevAtmasa~njIvanena avalokanenAvalokya

sasmitamAhUya
samastakleSApaham
niratiSayasukhAvaham
AtmIyam SrImatpAdAravindayugaLam
Sirasi krutam dhyAtvA amrutasAgarAntarnimagnasarvAvayava:
sukhamAsIta||
Meaning:
Therefore, the kimkara is "crowned" to observe the happy kaimkaryam which he

81

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had longed (having realized that it is the goal, thanks to Lords mercy) during
the present janmam. Can he ever think of separating from the Lord? The Lords
sweet smile is enough to draw him back; if ever that thought arose with the
Lords lotus feet covering his head, he will be immersed in the ocean of ecstasy
(amruta saagaram). The journey of the "Saadhaka" from the Praakrutaa world
ends happily, when he arrives at the apraakrutaa domain of Sri VaikunThanAtha
and becomes a part of that eternal world amidst dhivya sooris. With this

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thought, all of us should rest happy.

"Let us rejoice in the divine sight of the divya dampathis!"

Panguni Uttiram Serthi sevai - Namperumal and SrIranganAyaki ThAyAr
Thanks: SrI Narasimha BhaTTar

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NIGAMANA SLOKAM

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:||

lakshmIpateryatipateSca dayaikadhAmno:
yoasau purA samajanishTa jagaddhitArtham|
prAcyam prakASayatu na: paramam rahasyam
samvAda esha SaraNAgatimantrasAra:||

iti SrI Bhagavad RaamAnuja Muni Virachitam

Sri VaikunTha Gadhyam SampoorNam.
dAsan
Oppiliappan Koil Varadachari Sadagopan

84