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From: Sampath Rengarajan (srengara_at_ford.com)
Date: Tue Apr 28 1998 - 09:45:47 PDT
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.