thiruk kaNNan kudi - part 4 - aravinda vallith thAyAr

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Bhaktha kodi bAgawathAs, adiyEn's namaskArams to your

thirup pAtha kamalanagaL. Forgive me for the long footnote.

 

Moolavar: lOka nAthan

sAma mEnip perumAL

ie ., shyAmaLa (blue in color) mEni perumAL

neela mEkap perumAL

kOlam : ninRa thiruk kOlam (standing posture)

thAyAr : lOka nAyaki

ursavar : dAmOdharan nArAyanan

Sridevi

boodEvi

ursavar thAyAr : aravinda nAyakai or aravinda vallith thAyAr

 

 

The sannithi has some unique features in terms of

the Divya mangaLa vigrahAs.

 

Since Lord agreed to stay here per the request of Rishis and

Sri VashistA, It appears that "the theory of being tied up" is

conceived by the other archA moorthis as well. One may call this

sannithi as "kattuNda sannithi or piNaikkum sannithi". The other

archA moorthis of this sannithi are also seen tied up by the

Lord either as a part of HIM or through HIS ANGnyai.

 

There are three such specilities to be noted. Please look for

this when you visit and have the wonderful darshan remembering

the following.

 

The ursavar is a very special ursavar and unique one.

 

1. Some of Ravi VermA's painting of Lord Sri Krishna with two

thAyArs may have been based on these ursava moorthis.

Lord dAmOdharan who is tied up in HIS hip, by the pAsam and

bhakti of rishis throws HIS left arm around the hip or utharam of

Sri Boomi devith thAyAr and poses such.

 

One is also reminded of the kodu mudi sEvai of Sri KomaLa vaLLith

thAyAr with Sri SArngapAni perumAL during vidaiyARRi ursavam at

thiruk kudanthai (see note) and Sri boomAdEvi thAyar and

Sri Ponnapan being together (and never being separated on any

occassion) in all purappAdu's in thiru viNNagaram oppiliappan

koil (see web page on Oppiliappan kOil for details).

 

2. In all the sannithis, Sri Garudan is tradionally appearing in

front of the Lord with his hands worshipping the Lord. In this

sannithi it is conceived that on seeing the Lord in dAmodhara or

"kattunda kOlam" Sri Garudan is also appearing with folded hands

in front of the Lord. ie., He also has tied up his hands by

himself by folding them as if a servant (Sri garudan's kai

katti nirkum sannithi) waiting for the ANgYAi or command of the

Lord. This posture of Sri Garudan symbolise the "mahA viswAsam"

to perumAL; an important angam or aspect of prapatti or

saranagathi. This vishEsha darshan of ejamAn and servant cannot

be seen in any other kshEthram except "Sri Vaikundam".

 

3. In thAyAr sannithi the moolavar Sri Loka nAyaki thAyAr and

ursavr Sri Aravinda vallith thAyAr looks identical in their muga

jadai or the appearance of their thiru muga maNdalam. This is

unique to this kshEthram alone and cannot be seen in any other

divya dEsam.

 

Sri Arvainda vallith thAyAR samEtha Sri dAmOdharap perumAL

thiruvadikaLE saraNam

Sri SridEvi Sri boomAdEvith thAyAr samEtha Sri dAmOtharap perumAL

thiruvadikaLE saraNam

Sampath Rengarajan

 

 

*****************************************************************

note:

thAyAyar in thiruk kudanthia is known as the

padi thANdAp patthini (patthini or a wife who has never crossed

the door step of this house or temple of her pathi Lord sArangan

for anything so far). During this ursavam the piNNal (back

combing of the hair) of thAyAR is tied with the anga vasthiram of

Lord Sarangan marking their eternal bondage between one another.

It is part of the family ubayam of adiyEn's uncle who is a devout

Sri Aravamudan bhakthAL and thirukudanthai desikan pArampariyan

and as well as the nephew of Sri dEvanAr viLAham 43 rd jeer (in

his poorvAsramam) of Sri Ahobila muth. AdiyEn being a native of

thiruk kudanthai have written about this in the thala purANam

on Sri KOmaLa vallith thAyAr samEtha Sri ArAvamudhan in this

network two years ago. Interested bhakthALs may read it from the

archives.

 

There is an old Tamizh proverb that goes "nerukkamE muzhu kAthaL

bAshai"; ie., pinaippu or nerukkam means being very close to each

other. In tamil "Inai piRiyA thanmai" - means Not being separated

from one another. In tamil ilakkiyam (ie., tamil literature)

"nerrukkam" itself is recognised as the bhAshai or language of

paripooraNa kAthal or "perfect love" of dampathis.

 

 

Certain North Indian marriages do take place in this way except

that the nuni or the edge of the sAree of the bride is tied up

to the nuni or edge of the anga vastrhram of the groom marking

the eternal thAmbathya (married) relationship.

 

 

Having said on iNai piriyA thaNmai" between perumAL and thAyAr,

adiyEn would like to dwell in simple words

as to how the aNyOnyam between perumAL in thAyAr is eternal in

their existance as a para thatthuvam. A pramAnam from Sri Vishnu

purAnam is quoted below in simple words.

 

 

In Sri Vishnu

purAnam parAsara explains to maithrEyar about the "aNyOnyam" or

neruKKa sambandham between perumAL and thAyAr that also explains

the parath thuvam of "Sri". Sri parAsrar says "Our jagan mAthA

Sri Lakshmi is a nitya swaroopi who has never ceased to exist.

She has never separated from Lord Sri Vishnu on anytime. (meaning

if Sri Vishnu exists as a para thatthuvam, she exists as well as

a para thatthuvam that is never separated from HIM). As to how

Lord Sri Vishnu is sarva vyAbi, she is also a sarav vyAbi. Let me

tell some examples for this. Listen ! Sri Vishnu is the poruL or

meaning of anything but Sri Lakshmi is the vaakku or sol or word

that contains such meaning (*). If HE is the dharmA, SHE is the

good deed (that results in this dhramA). HE is the kAmam and SHE

is the icchai or desire. HE is the yagna and SHE is dakshinai. HE

is the sAma vEdam and SHE is the udgeetham. HE is the agni dEvan

and SHE is the swAhA dEvi. He is the sankaran and SHE is the

gowri. HE is the sooryan and SHE is the OLi or light. In the

prapancham, one thing can be said in a decisive way. Among

dEvAs, demigods, manushyAs or (human), prANi or animals, the

purusha swaroopam is Lord Mahavishnu and sthree swaroopam is

thAyAr Mahalashmi. Thus they become the jagath kAraNam for the

creations. What else I may say beyond these".

 

This is a clip from Sri parAsrar's own words in Sri Vishu purAnam.

PerumAL and thAyAr poses such in this Sri dAmOdhara sannithi.

 

(*) - In tamil it is said that sollukkum poruLukkum thooramthAn

kidaiyAthu.