Naama 881-896: The journey of the released soul to Sri Vaikuntham (Archiraadi Gati)

881. jyōtiḥ · ज्योतिः

The one who is the first step, called Archis (the light), on the path by which the released soul travels to the Supreme Abode.

(oṃ) jyōtiṣē namaḥ

From this naama, Sri Bhattar describes the different stages of the Archiraadi path, the path of light taken by the released souls on their way to Paramapadam. When a devotee leaves the body, the soul departs through the sushumna nadi and is escorted along a path of twelve stages, each presided over by a deity called an aativaahika (escort). The Chandogya Upanishad says, "They reach the light (arcis)" (tē arciṣam abhisambhavanti). The Brahma Sutras also discuss this path.

The twelve stages are: the light (arcis), the day, the bright fortnight, the six months of the northern course of the sun (uttarāyaṇa), the year, the wind, the sun, the moon, the lightning, Varuna, Indra, and Prajapati. The Lord Himself is in the form of each of these escorts, lovingly guiding His devotee home.

882. suruciḥ · सुरुचिः

The one who, in the form of the day, of lovely effulgence, is the second step on the path.

(oṃ) surucayē namaḥ

The Chandogya Upanishad says, "From the light, to the day" (arciṣō'haḥ).

883. hutabhugvibhuḥ · हुतभुग्विभुः

The one who, in the form of the moon that consumes the offerings and becomes full, is the bright fortnight (sukla paksha), the third step on the path.

(oṃ) hutabhugvibhavē namaḥ

884. raviḥ · रविः

The one who is praised as the uttarayana, the six months during which the sun moves northwards, the fourth step on the path.

(oṃ) ravayē namaḥ

Bhishma waited on his bed of arrows for the uttarayana before leaving his body, because this is considered the most auspicious time for departing on the path of light.

885. virōcanaḥ · विरोचनः

The one who is the year (samvatsara), in which the sun shines as it rides in its chariot through the two ayanas, the fifth step on the path.

(oṃ) virōcanāya namaḥ

886. sūryaḥ · सूर्यः

The one who, in the form of the wind (vāyu), the source of all movement, is the sixth step on the path.

(oṃ) sūryāya namaḥ

887. savitā · सविता

The one who, in the form of the sun, which brings forth the rain and the crops, is the seventh step on the path.

(oṃ) savitrē namaḥ

This naama occurs again as the 969th naama, where it means the one who is the creator of everything, including the sun itself.

888. ravilōcanaḥ · रविलोचनः

The one who, through the rays of the sun, illumines the moon, the lightning, and Varuna, who are the next steps on the path.

(oṃ) ravilōcanāya namaḥ

अनन्त हुतभुग्भोक्ता सुखदो नैकदोऽग्रजः ।

अनिर्विण्णः सदामर्षी लोकाधिष्ठान मद्भुतः ॥ ९५ ॥

ananta hutabhugbhōktā sukhadō naikadō’grajaḥ |

anirviṇṇaḥ sadāmarṣī lōkādhiṣṭhāna madbhutaḥ || 95 ||

889. anantahutabhugbhōktā · अनन्तहुतभुग्भोक्ता

The one who is in the form of Indra and Prajapati (Brahma), of immeasurable greatness, who are the last two escorts on the path.

(oṃ) anantahutabhugbhōktrē namaḥ

The Kaushitaki Upanishad says, "He reaches the world of Indra; he reaches the world of Prajapati" (sa indralōkam, sa prajāpatilōkam). Thus the devotee crosses all the worlds and arrives at the border of Sri Vaikuntham.

890. sukhadaḥ · सुखदः

The one who, through the touch of the Amaanava Purusha (the divine being who is not human), removes every trace of samsara from the released soul, and grants the bliss of attaining Himself.

(oṃ) sukhadāya namaḥ

Sri Bhattar quotes the Chandogya Upanishad: "There, a person who is not human (amānava) leads them to Brahman. This is the path of the devas" (tat puruṣō'mānavaḥ sa ēnān brahma gamayati | ēṣa dēvayānaḥ panthāḥ). The soul then crosses the river Viraja, and all its subtle connections with prakruti are washed away.

891. naikadaḥ · नैकदः

The one who gives the arriving released soul not just one thing but many, all the honours and enjoyments of Sri Vaikuntham.

(oṃ) naikadāya namaḥ

The Kaushitaki Upanishad describes how five hundred celestial maidens come forward to receive the released soul, some with garlands, some with collyrium, some with fragrant powders, some with garments, and some with fruits, and adorn the soul with the ornaments of Brahman.

892. agrajaḥ · अग्रजः

The one who appears in front of the released soul, together with Sri Mahalakshmi, to welcome it.

(oṃ) agrajāya namaḥ

Sri Bhattar describes this scene from the Kaushitaki Upanishad, known as the Paryanka Vidya: "The released soul comes near the dazzling, lustrous couch. The Supreme Brahman is seated on it, with Lakshmi beside Him and the celestial attendants around Him. The soul who has meditated on the Lord climbs onto the couch with one foot. The Lord asks, 'Who are you?'" The soul then replies that it belongs to Him, and the Lord accepts it as His own.

893. anirviṇṇaḥ · अनिर्विण्णः

The one who, at last, is relieved of all anxiety, because His devotee has arrived safely in Sri Vaikuntham and has been united with Him.

(oṃ) anirviṇṇāya namaḥ

Sri Bhattar gives the example of how relieved Lord Rama was once He had crowned Vibhishana as the king of Lanka. When this naama occurred earlier as the 436th naama, it meant the one who is never despondent, though the jeevaathmas do not turn to Him. Now, His long wait is over.

894. sadāmarṣī · सदामर्षी

The one who patiently and lovingly accepts all the service (kainkaryam) that the released soul offers Him out of intense love, even if it is service that He does not need.

(oṃ) sadāmarṣiṇē namaḥ

Nammazhwar, in one of the last decades of the Thiruvaimozhi, says, "I joyfully served You and obtained Your lotus feet. What more could I want, my Father?" (uṟṟēn ugandu paṇi seidu un pādam peṟṟēn).

895. lōkādhiṣṭhānam · लोकाधिष्ठानम्

The one who is the support of the eternal world (nitya vibhūti) that the released soul now enjoys.

(oṃ) lōkādhiṣṭhānāya namaḥ

Nammazhwar says, "He gives us all prosperity here, and then He shows us the land of the devas (Vaikuntham) and says, 'See, this is yours; take it.'" (sāi koṇḍa immaiyum sādittu vānavar nāṭṭaiyum nī kaṇḍu koḷ enṟu vīḍum tarum).

896. adbhutaḥ · अद्भुतः

The one who is ever wondrous. Even though the released souls enjoy Him at all times, in every way, He appears new and astonishing each time, as if He had never been seen before.

(oṃ) adbhutāya namaḥ

Thirumangai Azhwar wonders, "Where have I seen Him before? In which holy place? Or have I never seen Him anywhere?" Nammazhwar calls Him "the wondrous Narayana, Hari, and Vamana, who has come to stay in my heart."