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thiruk kaNNan kudi - part 4 - aravinda vallith thAyAr

From: Sampath Rengarajan (
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
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

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

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