DARSANAM

taic[mf

Tiruvadi, Erikatha Ramar, Madurantakam

Margazhi, Sarvadhari 2008

maafkzi cafvtaai 2008
 Nangainallur Venkatesan

―Chitram Chiru Kale Vanthu Unnai ShevithuUn Portramarai Adiye Potrumporulkelai

Petramm Meithunnum Kulathill Peranthu Nee Kurtreval Engalai Kollaamai Pokaathu
EthraiParai Kolluvaan Govinda Ethraikkum Ezhuezhuperavikkum , Unthannodu Urrome
aavom Ummaikke Naam Aadthchevom ,MathraiNam Kaamangal Maarthu Elo Yem Paavai
Vanga Kadal kadaintha Madhavanai Kesavanai, thingal thirumuhathu
Sheizhyaarshenruranchi, angaparai kondavaarthai aniputhuvai, paimkamalathantheriyil pattar
piran kothai chonna, Sangathamizh maalai muppathum thappame , Enguippuparishuraipaar
eerandu maalvarai thol Chengannu muhatthu Chelva Shirumaalaal Engum thiruarul petru
inbuuruvenpaavai‖
Nothing strikes as
powerful and as deeply
vaishnavite as the last two
pasurams of Thiruppavai that
They are accorded the rightful
place in saatumurai of every
temple and thiru maligai. With
the blessings of our Swami
Desikan we see in Godha the
combination of Sree Devi and
Bhooma Devi as He opens the
graces the first verse in Godha
Stuti with a salutation that
Godha is Kshma (She is
saakshath forgiveness). To
Swami Desikan Godha is also the Karuna swaroopam and therefore He describes Her as
Sree Devi. It is as though He wanted to capture all His feelings for Jagam Matha in a short
verse but the subtle manner of His placement of the twin Gunams of Jangan Matha is very
interesting. His order of placing Kshma before Karaunai gives me a glimpse of His Thiru
Ullam. It is generally believed that Kshama (forgiveness) flows from Karunai. A person has to
be kind to grant forgiveness and not the other way. However Swami Desikan says that for
Kshma Devi (Godha), Kshama takes precedence as though She is in a hurry to liberate
everyone of us who comes to Her before we see Him( Lord Ranaganatha). Thai is why I
regard Godha Stuti as the crowning glory for the three stutis as Godha combines Sree Devi
and Bhoo Devi. What more confirmation do we require than Swami Desikan who is Himself
Acharyan ( Liberator) and Thiru Venkadamuudiyan( irrupidam for our Athama).

The avaratam of Godha stuti is very interesting. Swami Desikan was observing
mounam (silence) befititng the occasion of the PradhOsham evening. He was planning to go
to ANDAL Sannidhi later for MangaLAsAsanam. When he heard the sounds of Koil
vaadhyams, he stepped out from the inside of the house, where he was staying to find out
as to what was happening. To his greatest surprise and joy, he saw the archA moorthy of
ANDAL being carried by temple kainkaryathars approaching him.

ANDAL's normal processional route did not include the street, where Swami Desikan
was staying. On this special day, there was some theettu on the main street and the temple
priests had rerouted the procession to include the street where Swamy Desikan was staying
as an alternate route. Swami Desikan's astonishment at this unexpected bhAgyam and his

Tiruvahindrapuram An dal and Devanathan

parama bhakthi for ANDAL poured out in the form of 29 slOkams in two beautiful Sanskrit
poetic metres known as Vasantha Tilakam and Maalini.

ANDAL seems to have created a situation to receive MangaLAsAsanam from Swami

Desikan as soon as possible instead of waiting for Swami Desikan to come to Her Sannidhi
inside the temple. Hence, she came to where Swami Desikan was, as if to welcome him to
Her dhivya dEsam as soon as She could.
I am never tired of relating the Thirupavai experience of my respected guru Seva Swami. It
was Margazhi of the year before He attained Swami Desikan Thiruvadi. It was in the Thiru
Maaligai of an ardent follower of Seva Swami in Anna Nagar. Swami was explaining the
avataram of the paasuram that starts with ―Thoo mani Maadaththu ….‖ Seva Swami
explained that Aandaal was referring to Swami Desikan’s avathara sthalam Thoopul (Thoo
Mani maadaththu), surrounded by lights (Chutrum Vilakku Eriya…). He said that Godha,
Jagan Matha was hinting to us that Lord will take an avatar in Thoopul and bless us al l. As if
to confirm any lingering doubts that one may have (about the avatar of Lord as Swami
Desikan) Godha preceded this paasuram ending with the words ‖Devaathi Devanai‖. Is this
Her way of telling us that Devathi Devan (Varadan) cannot be separated from Swami
Desikan as they are one and the same.
Sri Vishnu Chitta kula nandana kalpa Valli
Sri rangaraja hari chandana yoga drishyam
Sakshaat shhma karunaya kamalame vaanyam
Godha aham charanam sharanam prapadye

Vazga Pallandu Godha Devi

Vazga Pallandu Thirupavai Jeer
Vazga Pallandu Thoopul Iyya
Vazga Pallandu Navaneethan Swami Sri Rama Desikar
Vazga Pallandu Desika Ratnam Seva Swami

Adeyen dasan
Nanganallur venkatesan
Name of the month : MARGAZHI (SARVADARI) 2008-09

Date Tamil Day Item Festival Special

Margazhi month Dhanur mada

16-12-08 1 Tue
begins pooja starts
23-12-08 8 Tue Ekadasi Ekadasi Vratham
Paduka
24-12-08 9 Wed Dwadasi Paranai
Aradanam
Tondaradi podi Alwar
26-12-08 11 Fri Kettai
Tirunakshatram
-do- Periya nambi Tirunakshatram
27-12-08 12 Sat Amavasai Hanumath Jayanthi
Swami Desikan Monthly
30-12-08 15 Tue Sravanam
Tirunakshatram
07-01-09 23 Wed Vaikunta Ekadasi Garudasevai
Paduka
08-01-09 24 Thu Dwadasi Paranai
Aradanam
Bhashyakarar Monthly
10-01-09 26 Sat Tiruvadirai
tirunakshatram
11-01-09 27 Sun Koodarai valli Koodarai valli utsavam
13-01-09 29 Tue Bhogi Bhogi Utsavam
 As a child I remember the month of Karthigai more for the Akal Villaku my mother
used to light every evening than for anything else. In fact like many in my age group at that
time, it was not a very significant month expect for the rains that we use to experience and
the better weather that we could look forward to compared to the earlier months.
But looking back now, I think the Akal Villaku that was lit by my mother has a deeper
meaning to it. It did not occur to me then that this is the month when the Thrunakshtharam
of Kaliyan falls who was to
become my ( should I say )
favorite Aazwaar. It is no
wonder that the entire Sri
vaishnavite community is in
awe and devotion to this
great Azzwaar and it is my
good fortune that I can be
counted among the thousands
who would like to call himself
―Kaliyan Adi Podi‖ if I could be
audacious to say that. I have
never stopped wondering and
many a times I have felt my
heart heavy when I recollect the travails He had to go through in crisscrossing this great land
just so that he could sing the praise of the Lord that were later to be revered as Divya
Desam. In reading of many of His pasurams I have experienced a sense of surreal coming
to terms with His mastery over Tamil if only to get a glimpse of His Thiru Ullam, His
anubhavam which revealed a direct communication with the Lord, His ―Eedupaadu‖ with
Archai which is the corner stone of our Sampradayam, His anubhvam of Gosaka Perumaal
and Thri Narayoor Nambi, oh I can go on and on. Only Swami Desikan can measure this
ocean and that is why He is referred as Kaliyan Uria Kudi Kondavan. Coming as it is from a
person like adeyen who had no formal education in to this great language, I cannot imagine
the joy of a person who is well versed in its literature. But the Aazwaars Pasuram’s intended
audience is the seeker of Moskha and not the literary connoisseur and this is where we are
deeply indebted to Him. As an example I will relate one anubhavam of the first pasuaram of
the Azzwaar in Periya Thirumozhi.
Azzwaar in His first 10 pasurams on Therazhundoor says that the land is so fertile that
honey flows out of flowers that have been swept away from the fields of the peasants. At
first I thought this followed His unique style of poetry when He describes the Divaya Desam
and then the Lord or vice versa. But no I said to myself that My Kaliyan has some message
for me. Then it dawned to me that He may have cleverly hidden the following anubhavam
which I want to share with you all:
The peasants in Therzahundoor are ignorant people like the Gopikas (and even us)
who have no great gnanam. The
flowers are the small prayers that we
do among the many chores that we do
daily. The honey that flows from the
flowers is the all pervading bhatkthi for
Gosakan that will eventually lead to
Moksham. If this is the Mahimai of
ordinary peasants who have no
Vishesha gnanam what about the
others who are totally devoted to the
Lord of Therazundoor? No wonder the
Aazwaar says that He will not have any
sambadam with anyone who believes in
any one other than Gosakan( read
Narayana ennum Naamam). Will any
one go for sugar when we the amirtham is offered?
Kaliyan is blemishless and pure as the Amirtham which is equally true for His pasurams . Let
us all celebrate this great month in enjoying the Lord through the prism of Periya Thiru
Mozhi. Let the tradition of Karthigai Villakku continued for as long as this yuga .
Vazga Pallandu Gosakan,
Vazga Pallandu Nam Kaliyan
Vazga Palandu Aalinadaan,
Vazga Pallandu Nam Thoopul Iyya

klyaanagauNaBaUYaaya kaimataqa-p`daiyanao .
kmanaIyaXarIraya kivaisaMhaya ma=\g aLma\ ..
klfya]K]gfk^qEy ~pr]makpf p>]f dvRkfK,
t[f^[ Esvipf pvafkqi[f viRpf pgfk ^q
p>aftftiecyfpvRkfK, mik `zkiy SaIrtfAt
uAdyvRkfK, kvikqi[f simfhmf Epa[fb
~caafySfErxfdRkfK mgfkqmf.
Mangalam to Swami Desikan who is lion among the poets,
who has attractive swaroopam, who fulfills the desires of his devotees and
whose orneaments are good qualities.
- This sloka is composed by Dottacharya of Solingar.
 There are 21 days of Thiru AdhyayaNOthsavam ( First Day for
ThirunedumthANDakam 10 days of Pahal patthu and 10 more days of Iraa Patthu ).
Thirumangai Azhwar saluted the Lord's sacred feet as resting on his head in Thiru
NedumThANDakam ( yenthai TaLir Purayum Thiruvadi
Yenn TalaimElEyE )as a result 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 from Thiru Nedum ThANDakam is recited on the
first day and the arayars perform Abhinayam for it on the
first of the 21 days Uthsavam.
The days after Sri Vaikunta EkAdasi
*****************************
During this period 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. HiraNyaVadham
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 1.15A.M.
On the Tenth day), TheerthavAri at Chandra PushkaraNi takes place 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. 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
presents 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 thousand 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 .
During the early morning after AarAdhanam takes place between 2-4 A.M. , IyaRppA
SaathumuRai is completed at mUla sthAnam between 4 -5 A.M. ThriutThuzhAi and Theertha
PrasAdhams are presented between 5-6 A.M. and another Thiru AdhyayaNOthsavam comes
to completion .
Courtesy—Sri Sadagopan Swamy ,USA
 DayAnignam Yatheendrasya Desikam Poornam AasrayE
Yena Viswasrujo VishnOr apooryatha Manorathah |

Meaning: I take refuge at PoornA (Mahapoornar-PeriaNambi), Ramanuja’s Guru, who

is full of mercy and soft heartedness and by whom the desire of Vishnu, the Lord
of the world was accomplished..

Sri Periya Nambi, also known as Mahapurna, is well known for his contribution
towards the development of Sri Vaishnavam. He was one of the prominent disciples of Sri
Alavandar. He was born in year 997 in the
month of Maargazhi .His birth star was
Kettai as that of ThondarAdi Podi. He lived
for a total of 105 years. He was also know
as Parankusa Daasar. He is one of the
Prime Sishya of Alavandar and Peria
Nambi is the Acharya of Sri Ramanuja. He
wrote a Grantha titteld‖thiru Pathithak
Kovai‖. Sri Peria Nambi is an important
Acharya since he taught Bhagavad
Ramanuja, based on what he learnt from
Sri Alavandar. Periya Nambi mastered
several branches of learning at a very
Periya Nambigal and Bhashyakarar, Madurantakam
young age and became a disciple of
Alavandar. Under the guidance of Sri Alavandar, Sri Periya Nambi mastered the texts of
Vedanta and Divya Prabandam, a result of which he came to be known as Mahapurna. He
became the primary Acharya for Sri Ramanuja
During the same period, Sri Alavandar's greatness was well known to other Sri
Vaishnavas such as Thiruk kottiyur nambi, Thirukkacchi nambikal, Thirumaalai Andaan,
Periya Thirumalai Nambikal. Sri Alavandar, after receiving the blessing of Sri Ranganathar,
paid a visit to Kanchi. When he entered Sri AruLaaLap perumaaL shrine, Thirukkacchi
NambikaL, brought Ramanuja to his attention, saying "He is the one who naturally
understands that The Lord Vishnu, who has the eyes that resemble a lotus, is the true
meaning of Vedanta". Sri Alavandar was very much impressed with Sri Ramanuja.Sri Periya
Nambi was with Alavandar all this while.
 After returning to Sri Rangam, Sri Alavandar was restless to meet Sri Ramanuja. As
his health started to fail, Alavandar requested Periya Nambi to bring Sri Ramanuja to
Srirangam. Sri Periya Nambi reached Kanchi and extended Alavandar's invitation to Sri
Ramanuja Sri Periya Nambi, who became the Acharya after Sri Alavandar, could not wait to
meet Sri Ramanuja. So he decided to meet him at Kanchi. Meanwhile, Sri Ramanuja, was
equally anxious to meet Sri Periya Nambi, and decided to get to Sri Rangam. They both met
at MadhurAnthakam. Sri Peria Nambi performed the Tapa Samskaram on Sri Ramanuja, The
shanku and chakram which was used on Sri Ramanuja’s Thirumeni is still kept safely in
Madhuranthakam koil.Another interesting fact is Sri Ramanuja will wear white aadai(white
Vastram) only instead of ochre as in other places- denoting that he had still not taken the
ascetic order.
When one of SriAlavandar's disciples, Sri MaranEri Nambi passed away, Sri Periya
Nambi performed the last rites, inspite of the fact that MaranEri nambi was from a lower
caste. Sri Ramanuja knew that
Peria Nambi would not do
anything against the dharma
sastras but to satisfy the
mudhalis who were up against
Sri Peria Nambi, Sri Ramanuja
questioned him of his action, Sri
Nambi recalled that Sri Rama
performed the last rites of
Jataayu, and added he was
neither bigger that Sri Rama nor
was Maraneri nambi lower than
Jataayu. Though Sri Ramanuja
was satisfied with his answer,
the rest of vaishnavas in
Srirangam were not. They
decided to isolate Sri periya
nambi. Once when Sri
Ranganathar was taking a
Pancha S amskara mandapam, Madurantakam
procession, the temple car came
to a complete halt at the entrance of Periya nambi's house and refused to move. Only after
Periya nambi was given the theertham and the aaraadhana, the car allowed itself to
proceed. It took Sri Ranganathar to demonstrate the greatness of Sri Periya nambi.
When the Chola King (Kulothungan) wanted to do harm to Ramanujar, Sri Periya
nambi and Sri Koorathazhvan went to the king in place of Sri Ramanuja. They both sacrificed
their eye sight to save the Sri Vaishnava sampradhayam and Sri Ramanuja. On their return
to Srirangam, due to his failing health, Sri Periya Nmabi could not complete the journey and
attained Vaikundam. It is believed that, though Periya nambi wanted to reach Srirangam and
attain Vaikundam while being there, he decided to do otherwise fearing that it would
generate a false impression and other Sri Vaishnavas would worry about passing away at
places other than Sri Rangam, in order to attain moksham.
The life of Sri Peria Nambi who was parama saathivakar is a beacon light for all Sri
vaishnavas.By knowing about the glory of such a paramaikaanthi we can be proud that such
Manikkam gems adorn Our Divya Dampathis.As Swamy Desikan salutes the greatness of this
mahaan in Yatiraaja Saptati.

DayAnignam Yatheendrasya Desikam Poornam AasrayE

Yena Viswasrujo VishnOr apooryatha Manorathah |
Let us meditate on the holy feet of such a great Aacharya.

Vaazhi Varadarajan
Vaazhi Desika Mahapoorna
Vaazhi Yatiraajan
Vaazhi Thoopul Desikan

Smt. Rajashree Venkatesan

HH Srimad Azhagiya Singar Tirunakshatram in Muscat

HH Prakritam Srimad 45th Azhagiya Singar Tirunakshtaram was celebrated on
Karthigai Uthirattadi with great respect and honour. All the Asthikas and shishyas of all
Sampradaya assembled to mark the day with great honour. As usual the tirunakshtra
vaibhavam started with parayanam,
Satrumurai and Acharya Sambhavanai. Malai
maryadi/Sadgopa mariyadi/ and acharyan
sambavani was performed with gattiyam.

Tiru Kaliyan tirunakshatram was also

celebrated in Srirams' house on
Tiruppanazhwar tirunakshatram day. Permual
had his visit to Sri Sriram's residence along
with Kaliyan. Infront of the perumal and
acharyas Tirupalli eluchi/tiruppavai/desikaprabandam/pillandai were chanted. Satturmurai
and mariyadi to Kaliyan/sribashyakar/swami desikan were performed. With the request of
Muscat Srivaishnavas Padukasahasram class was strated. Alanka thaligai was offered.
Dear all Desika Bhakthas
Shri Sreeram was recently in Srirangam when he had to bhagyam of having the
darshan of Poundaripuram Aandavan swamy. During the course of his darshan with
the Swami, Shri Sreeram learnt that the Aashram is publishing the divine strotras ,
prabandam and other kavyas of Swami Desikan. This is done solely from donations
from people who are devoted to the Achaarya . We in Darshanam group are
privileged to have the
sambandam of Swami
Desikan and are blessed to
have the ability to
contribute to a cause
which will benefit the
posterity.

I have the honor to seek

contributions from all of
you to participate in the
efforts of Poundaripuram
Swami. The extent of
contribution is not
important, but the
HH Poundarika puram S wami and Anbil S wami, US A.
opportunity of participating is what each of us deserve for the devotion that we have
for Swami Desikan.

Shri Sreeram has set us all a target of Rs 1 lac. I have no doubt Swami Desikan
knows how to get this project completed: there is nothing He does not know. Let us
all join in the efforts of Sreeram. Contributions can be given to Sreeram

Adeyen Ramanuja Dasan

Nanganallur Venkatesan
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
Azhwar Tiruvadi tozhal utsavam, Muscat
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(VaraNamyiramPaasurams), 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 Azhwar , 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
Azhwar understood now that was the
same "tall" jyOthi tattvam revealed by
Sri RanganaathA to NammAzhwAr
earlier. Recognizing this as divine indication , Thirumangai Azhwar 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
Lord Ranganatha 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.

Courtesy- Sri Sadagopan Swamy , USA