Vaikuntha Ekadashi - Uttara Dwaara Darshanam

Ekadashi is the 11^th lunar day (thithi) of Hindu calendar that occurs twice in a lunar month both in Sukla paksha (bright fortnight) as well as in Krishna paksha (dark fortnight). That means we get two Ekadashi days in a lunar month and in a year there will be 24 Ekadashi days; sometimes even more whenever there is Adhika maasam as per lunar calendar. Ekadashi is the most favourite day of Lord Vishnu and that’s why it is also known as Hari-Dina the day dedicated to Lord Sri Hari (Vishnu). Ekadashi has attained lot of prominence in Hindu religion as it is the most sacred day prescribed for worshiping Lord Vishnu. We find devout Hindus observe fasting on Ekadashi and spend the whole day in spiritual pursuits. It is said that there is no austerity that is equivalent to Ekadashi Vratha in terms of merits. Including Padma Purana several sacred scripts have eulogized the significance and merits of Ekadashi Vratha.  It is said that,

“na Gaayathraya para manthra; na Mathru para dhaivatham,

na Kaasya param theertham; na Ekadasya samam vratham”

That means, there is no manthra that is superior to Gaayathri manthra; there is no Daivam (Deity) superior to Mother; there is no sacred theertha (pilgrimage) better than Kaasi; and there is no Vratha (austerity) that is more meritorious than that of Ekadashi Vratha.

Significance of Vaikuntha Ekadashi

Ekadashi that occurs in sukla paksha (bright fortnight) of the lunar Month either Margasira maasam or Pushya maasam coinciding with sacred solar month Dhanurmasam is reckoned as Vaikuntha Ekadashi. Though all Ekadashi days are equal in merits, Vaikuntha Ekadashi has attained lot of prominence in terms of spirituality as it occurs during Dhanurmasam before the onset of Uttaraayana. If it occurs in Margasira maasam it is also known as Mokshada Ekadashi (capable of bestowing salvation) and if it occurs in Pushya maasam it is also called as Puthrada Ekadashi (capable of bestowing progeny). 

According to Padma Purana, Ekadashi is depicted as the female energy of Lord Vishnu who, in the form of a damsel manifested on this day; killed the demon Mura and protected the Indraadi Devathas.  Pleased by the act of His fcmale energy Lord Vishnu named her as Ekadashi. He also gave her a boon that whoever worship Ekadashi and observe fasting on this day would reach His abode Vaikuntha and his doors would be open for such people.

Vaikuntha is one of the several thousand names of Lord Vishnu. Vaikuntha is His abode. It is the place where He resides along with his consort Goddess Lakshmi Devi resting on Aadisesha. It is also known as Paramapadam the supreme abode and the most coveted place.  It is the sacred abode where every soul would be longing to go and stay eternally. Nearest reference to Vaikuntha we find in Sri Vishnu Sahasranama Stothram sloka # 44 which reads as follows;

Vaikunthah Purushah Praanah Praanadah Pranavah Prithuh
Hiranyagarbhah Shatrughno Vyaapto VaayurAdhokshajah

Meaning:

Lord Vishnu also known as Vaikuntha is the remover of obstacles and sins and Vaikuntha is the place which removes obstacles. He is the one who has united all the Pancha Bhoothas and made them to co-exist with each other. He is the Purifier and the one who gives in plenty. He is the primordial person who existed before anything else, and the one who is the cause of the origin and end of the world. He is the one who outshines everyone. He burns away all the sins of his devotees. He is life giver and is the vital air that gives or sustains life. He is the Praana (life) to everyone including Devathas. He is the one who makes others bow before Him and the one who deserves to be adored. He is the one who expands himself as Cosmos. He is as pure as Gold. He is the one who delights every one’s heart.

Lord Vaikuntha is the slayer of enemies (Arishadvargas) of people and also destroyer of enemies of Gods. He is the one who is full of benevolence, love and affection without any discrimination. He is the one who is omnipresent and there is no single place where he does not exist. He is the one who manifests himself, never gets diminished and is the all pervasive Supreme God Sri ManNaaraayana. 

Significance of Uttara Dwaara Darshanam

Vaikuntha Ekadashi is also known as Mukkoti Ekadashi. Dwaadasi thithi following Vaikuntha Ekadashi is called Mukkoti Dwaadasi.  Mukkoti literally means three crores; it is believed that on this sacred day of Vaikuntha Ekadashi, Lord Brahma along with the Demi Gods (3 crores in number) will have darshan of the Lord Vishnu at His abode Vaikuntha during Arunodaya kaala.  Uttara means north and dwaara means the gate or opening.

There is also a spiritual and yogic (Kundalini) significance for Mukkoti Ekadashi. Like we have geographical directions (North, South, East, & West) to the world, we also have similar directions to our body. North is towards our head, south is towards our feet, front portion is east and back portion is west.  On top of the head (skull) we have a hole called Brahma Randhra (Sahasraara Chakra) towards the Northern Direction which is not visible. Since it is in the northern direction it is called Northern gate of the human body.

It is said that one should visualize the image of God through the route of Ida; Pingala Naadi (which run through left and right nostrils) and Sushumna Naadi (running through centre of the nose) concentrating at midpoint of the eyebrows called Jnaana Nethra where Aajna chakra is located; take it further upwards to the centre of the head where Sahasraara chakra is located and have darshan of the God through the door that gets opened (Brahma Randhra) when we meditate. This is how one should visualize God even during our daily prayers or whenever one visits a temple. Since it is through the route of the confluence of three naadis (Ida, Pingala and Sushumna) taken further north towards the Sahasraara Chakra it is called Mukkoti. Koti also means an angle; a knot; an edge and Mu means tying or binding.  Having darshan of the Lord from an angle where the three Naadi’s meet is spiritually known as Uttara dwaara darshanam and the day is known as Mukkoti Ekadashi.

There are fourteen lokaas (worlds) in this Universe; seven above (including Earth) and seven below. Seven above the Earth are called Uurdhwa Lokaas which are in the Northern direction and Vaikuntha is one among them in the Northern direction. Darshan of the lord of Vaikuntha (in northern direction) Lord Vishnu on this day which is nearer to Uttaraayana the most auspicious time also catches significance for Uttara dwaara darshana.  On this most sacred day of Mukkoti Ekadashi one should have darshan of the Lord in this form and to give significance to this concept perhaps all temples provide darshan of the Lord on this day through the northern entrance that is popularly known as Uttara dwaara darshanam.

What can be done on this day?

Worshiping Lord Vishnu (according to ones’ sampradaya) on this day as well as on the next day (Mukkoti Dwaadasi) during Arunodaya kaala (early hours between 4-6 am) is prescribed. Since Ekadashi is the female energy of Lord; it is auspicious and sacred to worship Goddess Lakshmi Devi also on this day.

Total fasting (nirjala upavaasa) is prescribed on any Ekadashi day and more so if it is Vaikuntha Ekadashi. One can undertake fasting according to one’s physical fitness. Those who cannot undertake total fasting may at least resort to partial fasting by taking fruits or milk; but, please avoid taking rice/grains on this day. Fasting becomes futile if it is not accompanied by sincere prayer and meditation.

Prayer & Paaraayana

According to one’s sampradaya one may chose any of the Vishnu related prayers like Vishnu Sahasranama Stothram; Sahasra Naamaavali, Vishnu Ashtottara Naamaavali, Purusha Sooktha, Vishnu Sooktha, Narayana Upanishad, Sree Sooktha, Lakshmi Ashtottara etc. Those who cannot read them can chant at least, Om! Namo! Naaraayanaaya; Om! Namo! Bhagavathe Vaasudevaaya; Om! Namo! Venkatesaaya; or chant Sri Raama Naama or Naama Thraya Japam (Achyutaaya Namah-Anantaaya Namah-Govindaaya Namah); Harey Raama-Harey Krishna manthra as many number of times as possible.

It is befitting and considered to be the most auspicious day to worship Lord Sri ManNaaraayana along with Goddess Lakshmi Devi and to have Uttara Dwaara darshanam (both physically and spiritually) of the Lord on this day of Vaikuntha Ekadashi. Special celebrations are held on this occasion at all Vishnu related temples especially at Tirumala Kshethra, Sri Rangam, Bhadrachalam etc… where thousands of devotees gather to have the Uttara Dwaara darshanam of the Lord.

Lohri

Lohri is a popular Punjabi festival, celebrated by people from the Punjab region of South Asia. The origins of Lohri are many and link the festival to Punjab region. Many people believe the festival commemorates the passing of the winter solstice. The belief is that Lohri represents the longest night before winter solstice as Lohri was originally celebrated on the night before winter solstice followed by the shortest day of the year which is observed on Maghi. About sixteen centuries ago, these festivals were actually observed at the point of winter solstice.

Origins

There are many origins of Lohri: all forming part of folklore. However, the main theme of Lohri is the belief that Lohri is the cultural celebration of the winter solstice. According to folk lore, in ancient times Lohri was celebrated on the eve of winter solstice day. It is for this reason that people believe day light is meant to increase from the day after Lohri when the sun starts its northward journey. Accordingly, the day after Lohri is celebrated as Maghi Sangrand from when the days are meant to start getting longer. People believe nights gradually shorten "by the grain of one sesame seed" once the winter solstice passes.

However, instead of celebrating Lohri on the eve of when winter solstice actually occurs, Punjabis celebrate it on the last day of the month during which winter solstice takes place. This is due to linking Lohri to the Bikrami calendar and the twinning of the festival with Makar Sankrati which is celebrated in the Punjab region as Maghi Sangrand. Therefore, Lohri commemorates the passing of the winter solstice.

Scientifically, the shortest day of the year is around 21–22 December with the longest night preceding it on the day before, after which the days begin to get longer. Accordingly, winter solstice begins on 21 December or 22 December and Lohri ought to be celebrated on the longest night before winter solstice day followed by Maghi (Makar) Sangrand on winter solstice which marks the point when daylight will increase.

Bonfire

A key feature of Lohri is the bonfire. Lighting of the fire has been common in winter solstice festivals throughout time and the world: it signifies the return of longer days. The bonfire is an ancient tradition, forming a key part of Lohri traditions. The bonfire also represents the new life of the sun which begins to reinvigorate itself on winter solstice day.

Lohri and harvest festival

Lohri is traditionally associated with the harvest of the rabi crops. The traditional time to harvest sugarcane crops is January and therefore, Lohri is seen by some to be a harvest festival. The general time to sow sugarcane is January to March and the harvesting period is between December to March with a 12 to 18-month cycle. Sugarcane products such as gurh and gachak are central to Lohri celebrations, as are nuts which are harvested in January. The other important food item of Lohri is radish which can be harvested between October and January. Eating mustard and spinach (sarson da saag) on Lohri is an ancient tradition. Mustard greens are cultivated mainly in the winter months because the crop is suitable to the agro-climatic conditions. Accordingly, mustard greens are also a winter produce.

Other legends of the origin of Lohri festival

Some people believe that Lohri has derived its name from Loi, the wife of Saint Kabir. There is a legend amongst some people that Lohri comes from the word 'loh', which means the light and the warmness of fire. Lohri is also called lohi in rural Punjab. 

According to another legend Holika and Lohri were sisters. While the former perished in the Holi fire, the latter survived with Prahlad. 

Eating of til (sesame seeds) and rorhi is considered to be essential on Lohri day. Perhaps the words til and rorhi merged to become tilorhi, which eventually got shortened to Lohri.

Vedas

The Vedas Sanskrit: veda, "knowledge" are a large body of knowledge texts originating in the ancient Indian subcontinent. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism. Hindus consider the Vedas to be apauruseya, which means "not of a man, superhuman" and "impersonal, authorless".

Vedas are also called sruti ("what is heard") literature, distinguishing them from other religious texts, which are called smrti ("what is remembered"). The Veda, for orthodox Indian theologians, are considered revelations seen by ancient sages after intense meditation, and texts that have been more carefully preserved since ancient times. In the Hindu Epic the Mahabharata, the creation of Vedas is credited to Brahma. The Vedic hymns themselves assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.

There are four Vedas: the Rigveda, the Yajurveda, the Samaveda and the Atharveda. Each Veda has been sub classified into four major text types – the Samhitas (mantras and benedictions), the Aranyakas (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the Brahmanas (commentaries on rituals, ceremonies and sacrifices), and the Upanishads (texts discussing meditation, philosophy and spiritual knowledge). Some scholars add a fifth category – the Upasanas (worship).

The various Indian philosophies and denominations have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as "orthodox" (astika). Other sramana traditions, such as Lokayata, Carvaka, Ajivika, Buddhism and Jainism, which did not regard the Vedas as authorities, are referred to as "heterodox" or "non-orthodox" (nastika) schools. Despite their differences, just like the texts of the śramaṇa traditions, the layers of texts in the Vedas discuss similar ideas and concepts.

Chronology

The Vedas are among the oldest sacred texts. The Samhitas date to roughly 1700–1100 BC, and the "circum-Vedic" texts, as well as the redaction of the Samhitas, date to c. 1000-500 BC, resulting in a Vedic period, spanning the mid 2nd to mid 1st millennium BC, or the Late Bronze Age and the Iron Age. The Vedic period reaches its peak only after the composition of the mantra texts, with the establishment of the various shakhas all over Northern India which annotated the mantra samhitas with Brahmana discussions of their meaning, and reaches its end in the age of Buddha and Panini and the rise of the Mahajanapadas  (archaeologically, Northern Black Polished Ware). Michael Witzel gives a time span of c. 1500 to c. 500-400 BC. Witzel makes special reference to the Near Eastern Mitanni material  of the 14th century BC the only epigraphic record of Indo-Aryan contemporary to the Rigvedic period. He gives 150 BC (Patanjali) as a terminus ante quem for all Vedic Sanskrit literature, and 1200 BC (the early Iron Age) as terminus post quem for the Atharvaveda.

Transmission of texts in the Vedic period was by oral tradition, preserved with precision with the help of elaborate mnemonic techniques. A literary tradition is traceable in post-Vedic times, after the rise of Buddhism in the Maurya period, perhaps earliest in the Kanva  recension of the Yajurveda about the 1st century BC; however oral tradition of transmission remained active. Witzel suggests the possibility of written Vedic texts towards the end of 1st millennium BCE. Some scholars such as Jack Goody state that "the Vedas are not the product of an oral society", basing this view by comparing inconsistencies in the transmitted versions of literature from various oral societies such as the Greek, Serbia and other cultures, then noting that the Vedic literature is too consistent and vast to have been composed and transmitted orally across generations, without being written down. However, adds Goody, the Vedic texts likely involved both a written and oral tradition, calling it a "parallel products of a literate society".

Due to the ephemeral nature of the manuscript material (birch bark or palm leaves), surviving manuscripts rarely surpass an age of a few hundred years. The Sampurnanand Sanskrit University has a Rigveda manuscript from the 14th century; however, there are a number of older Veda manuscripts in Nepal that are dated from the 11th century onwards.

Sacred Hindu Texts

Hindu texts are manuscripts and historic literature related to any of the diverse traditions within Hinduism. A few texts are shared resources across these traditions and broadly considered as Hindu scriptures. These include the Vedas and the Upanishads. Scholars hesitate in defining the term "Hindu scripture" given the diverse nature of Hinduism, many include Bhagavad Gita and Agamas as Hindu scriptures, while Dominic Goodall includes Bhagavata Purana and  Yajnavalkya Smriti to the list of Hindu scriptures.

There are two historic classifications of Hindu texts: Shruti - that which is heard, and Smriti - that which is remembered. The Sruti refers to the body of most authoritative, ancient religious texts, without any author, comprising the central canon of Hinduism. It includes the four Vedas including its four types of embedded texts - the Samhitas, the Brahmanas, the Aranyakas and the early Upanishads. Of the Shrutis (Vedic corpus), the Upanishads alone are widely influential among Hindus, considered scriptures par excellence of Hinduism, and their central ideas have continued to influence its thoughts and traditions.

The Smriti texts are a specific body of Hindu texts attributed to an author, as a derivative work they are considered less authoritative than Sruti in Hinduism. The Smrti literature is a vast corpus of diverse texts, and includes but is not limited to Vedāngas, the Hindu epics, the Sutras and Shastras, the texts of Hindu philosophies, the Puranas, the Kāvya or poetical literature, the Bhasyas, and numerous Nibandhas (digests) covering politics, ethics, culture, arts and society.

Many ancient and medieval Hindu texts were composed in Sanskrit, many others in regional Indian languages. In modern times, most ancient texts have been translated into other Indian languages and some in Western languages. Prior to the start of the common era, the Hindu texts were composed orally, then memorized and transmitted orally, from one generation to next, for more than a millennia before they were written down into manuscripts. This verbal tradition of preserving and transmitting Hindu texts, from one generation to next, continued into the modern era.

The Vedas

The Vedas are a large body of Hindu texts originating in ancient India, before about 300 BCE. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism. Hindus consider the Vedas to be apauruṣeya, which means "not of a man, superhuman" and "impersonal, authorless".

Vedas are also called Sruti ("what is heard") literature, distinguishing them from other religious texts, which are called Smriti ("what is remembered"). The Veda, for orthodox Indian theologians, are considered revelations, some way or other the work of the Deity. In the Hindu Epic the Mahabharata, the creation of Vedas is credited to Brahma.

There are four Vedas: the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda. Each Veda has been subclassified into four major text types – the Samhitas (mantras and benedictions), the Aranyakas (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), the Brahmanas (commentaries on rituals, ceremonies and sacrifices), and the Upanishads (text discussing meditation, philosophy and spiritual knowledge).

The Upanishads

The Upanishads are a collection of Hindu texts which contain some of the central philosophical concepts of Hinduism.

The Upanishads are commonly referred to as Vedānta, variously interpreted to mean either the "last chapters, parts of the Veda" or "the object, the highest purpose of the Veda". The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads, and "Know your Ātman" their thematic focus. The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions. Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads have had a lasting influence on Hindu philosophy.

More than 200 Upanishads are known, of which the first dozen or so are the oldest and most important and are referred to as the principal or main (mukhya) Upanishads. The mukhya Upanishads are found mostly in the concluding part of the Brahmanas and Aranyakas and were, for centuries, memorized by each generation and passed down verbally. The early Upanishads all predate the Common Era, some in all likelihood pre-Buddhist (6th century BCE), down to the Maurya period. Of the remainder, some 95 Upanishads are part of the Muktika canon, composed from about the start of common era through medieval Hinduism. New Upanishads, beyond the 108 in the Muktika canon, continued to being composed through the early modern and modern era, though often dealing with subjects unconnected to Hinduism.

Post-Vedic texts

A 19th century manuscript of the Hindu text Bhagavad Gita

The texts that appeared afterwards were called smriti. Smriti literature includes various Shastras and Itihasas (epics like Ramayana, Mahabharata), Harivamsa Puranas, Agamas and Darshanas.

The Sutras and Shastras texts were compilations of technical or specialized knowledge in a defined area. The earliest are dated to later half of the 1st millennium BCE. The Dharma-shastras (law books), derivatives of the Dharma-sutras.

The Bhagavad Gita

The Bhagavad Gita is a 700–verse Hindu scripture that is part of the ancient Sanskrit epic Mahabharata. This scripture contains a conversation between Pandava prince  Arjuna and his guide Krishna on a variety of philosophical issues. Commentators see the setting of the Gita in a battlefield as an allegory for the ethical and moral struggles of the human life. The Bhagavad Gita's call for selfless action inspired many leaders of the Indian independence movement including Mohandas Karamchand Gandhi, who referred to the Gita as his "spiritual dictionary". Numerous commentaries have been written on the Bhagavad Gita with widely differing views on the essentials, beginning with Adi Sankara's commentary on the Gita in the 8th century CE.

The Puranas

The Puranas are a vast genre of Hindu texts that encyclopedically cover a wide range of topics, particularly myths, legends and other traditional lore. Composed primarily in Sanskrit, but also in regional languages, several of these texts are named after major Hindu deities such as Vishnu, Shiva and Devi.

There are 18 Maha Puranas (Great Puranas) and 18 Upa Puranas (Minor Puranas),[49] with over 400,000 verses. The Puranas do not enjoy the authority of a scripture in Hinduism, but are considered a Smriti. These Hindu texts have been influential in the Hindu culture, inspiring major national and regional annual festivals of Hinduism. The Bhagavata Purana has been among the most celebrated and popular text in the Puranic genre.

The Tevaram Saivite hymns

The Tevaram is a body of remarkable hymns exuding Bhakti composed more than 1400–1200 years ago in the classical Tamil language by three Saivite composers. They are credited with igniting the Bhakti movement in the whole of India.

Divya Prabandha Vaishnavite hymns

The Nalayira Divya Prabandha (or Nalayira (4000) Divya Prabhamdham) is a divine collection of 4,000 verses (Naalayira in Tamil means 'four thousand') composed before 8th century AD, by the 12 Alvars, and was compiled in its present form by Nathamuni during the 9th – 10th centuries. The Alvars sung these songs at various sacred shrines. These shrines are known as the Divya Desams.

In South India, especially in Tamil Nadu, the Divya Prabhandha is considered as equal to the Vedas, hence the epithet Dravida Veda. In many temples, Srirangam, for example, the chanting of the Divya Prabhandham forms a major part of the daily service. Prominent among the 4,000 verses are the 1,100+ verses known as the Thiru Vaaymozhi, composed by Nammalvar (Kaaril Maaran Sadagopan) of Thiruk Kurugoor.