{"id":12246,"date":"2021-03-08T14:27:58","date_gmt":"2021-03-08T14:27:58","guid":{"rendered":"http:\/\/koyil.org\/?page_id=12246"},"modified":"2021-03-08T14:27:58","modified_gmt":"2021-03-08T14:27:58","slug":"thirukkurungudi","status":"publish","type":"page","link":"https:\/\/koyil.org\/index.php\/thirukkurungudi\/","title":{"rendered":"thirukkuRungudi"},"content":{"rendered":"
\n

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:<\/small><\/p>\n

History<\/h3>\n<\/header>\n
\n

thirukkuRungudi dhivya dhEsam is located close to the southern tip of bhAratha\u00a0 dhEsam. It is in close proximity to\u00a0vAnamAmalai<\/a>\u00a0dhivya dhEsam and is part of pANdiya nAttu dhivya dhEsams. It is also known as vAmana kshEthram. It is on the banks of nambiyARu (nambi river) and at the foot hills of mahEndhra giri.<\/p>\n

\"\"<\/a><\/p>\n

\"\"<\/a>5 garuda sEvai during 5th day of brahmOthsavam<\/p>\n

\"\" \u00a0thirukkuRungudi nambi with nAchchiyArs<\/p>\n

emperumAn<\/a> (azhagiya nambi rAyar) is seen in 5 different forms in this dhivya dhEsam. nambi generally means guNa pUrNa (one who is filled with auspicious qualities). The main perumAL in this dhivya dhEsam is ninRa nambi (standing nambi). To his left, there are 2 other sannidhis \u2013 where kidandha nambi (sleeping nambi) and irundha nambi (sitting nambi) are seen. Outside the main temple, in a separate temple, there is thiruppARkadal nambi (kshIrAbdhinAthan \u2013 vAmana nambi). On the top of mahEndhra giri (mahEndhra mountain), there is a separate sannidhi for malai mEl nambi. There is a beautiful waterfalls and running stream of water near the sannidhi. Thus we have 5 nambi emperumAns in this dhivya dhEsam. Also, mUlavar emperumAn<\/a>\u00a0is seen in varNa kalAbam (colored form) which is unique and is seen only in few dhivya dhEsams.<\/p>\n

In kaisika purANam, malai mEl nambi \u2013 nampAduvAn \u2013 brahma rAkshas charithram is beautifully narrated. When nampAduvAn (a great devotee of nambi emperumAn) was once walking through the forest on the hill towards the hill-top temple to sing songs in glorification of\u00a0emperumAn<\/a> in kaisika paN (rAgam \u2013 tune), he was stopped by a brahma rAkshas (a brAhamaNa who was born in to a rAkshas family due to performing of yAgam with lots of mistakes and not atoning for the same). The brahma rAkshas wanted to eat nampAduvAn \u2013 but nampAduvAn says he was going to the hill-top temple where perumAL will be waiting to hear his divine songs. nampAduvAn promises that he would visit the brahma rAkshas on his return from the temple and offer himself as food for the rAkshas. rAkshas does not trust nampAduvAn. So, nampAduvAn declares many facts and based on them vows to offer himself as food on his return. As a last resort, he declares that if he does not return and offer himself, he will accumulate the sin of considering other dhEvathas (like brahmA, rudhran, indhran, etc) at the same level as SrIman nArAyaNan and worshipping them. Hearing this, the rAkshas becomes convinced and allows him to proceed to the temple. nampAduvAn reaches the temple and sings his divine songs for the full pleasure of nambi emperumAn. While taking leave he informs nambi emperumAn about the incident that happened while coming there. He then returns to the brahma rAkshas. The brahma rAkshas feels bad to eat such noble soul, enquires about the songs and wants to know more about nampAduvAn. nampAduvAn then explains the divine glorifications of emperumAn to the brahma rAkshas. The brahma rAkshas then requests nampAduvAn to relieve him from his sufferings of being a rAkshas. He asks nampAduvAn to give the fruits (good deeds) of his glorifications to emperumAn so that he can be relieved from his condition. nampAduvAn initially refuses saying he cannot ask for any favours from emperumAn<\/a>\u00a0in return for his glorifications. But finally, looking at the pityful state of the brahma rAkshas, he requests\u00a0emperumAn<\/a>\u00a0to relieve the brahma rAkshas from the painful position. bhagavAn mercifully blesses the brahma rAkshas and he becomes free from his rAkshas body. This charithram is enacted even today on kaisika EkAdhasi night every year in this dhivya dhEsam. A commentary is available for the slOkams narrating the whole charithram (incident) and is said to be written by\u00a0parAsara bhattar<\/a>. This is recited in most dhivya dhEsams on kaisika dhvAdhasi day (The EkAdhasi and dhvAdhasi which occurs before vaikuNta EkAdhasi).<\/p>\n

mahEndhra giri is also the place from where thiruvadi (hanumAn) crossed over to lankA. It is from the top of this hill on which he stood and jumped from to cross over the sea.<\/p>\n

rudhran also has a place in this temple.\u00a0thirumangai AzhwAr<\/a>\u00a0has identified him as \u201cpakkam ninRAr\u201d (one who stood in the side of ninRa nambi). He arrived here to get relieved from the curse of brahma haththi (plucking the head of brahmA), stays here and woships nambi emperumAn.<\/p>\n

\"\"<\/a><\/p>\n

nammAzhwAr<\/a>\u00a0greatly enjoyed thirukkuRungudi nambi emperumAn in his thiruvAimozhi pAsurams. Specifically,\u00a0nammAzhwAr<\/a>\u00a0enjoyed the divine physical appearance of nambi emperumAn in his pAsurams.\u00a0thirumazhisai AzhwAr<\/a>,\u00a0periyAzhwAr<\/a>\u00a0and\u00a0thirumangai AzhwAr<\/a>\u00a0have also performed mangaLAsAsanam to nambi emperumAn.<\/p>\n

Also, in 6000 padi guru paramparA prabhAvam,\u00a0nammAzhwAr<\/a>\u2018s divine birth is beautifully narrated. It is said that\u00a0nammAzhwAr<\/a>\u2018s parents were child-less for a long time and they arrived at thirukkuRungudi and prayed to nambi emperumAn for an offspring. nambi tells them through the archaka that he himself will be born as their child. Eventually\u00a0nammAzhwAr<\/a>\u00a0appears as their son. Though\u00a0nammAzhwAr<\/a>\u00a0is explained by our pUrvAchAryas as a jIvAthmA who was hand-picked and divinely blessed by emperumAn to reform and uplift every one, from this charithram we can understand the special relationship between thirukkuRungudi nambi and nammAzhwAr and also understand that thirukkuRungudi nambi\u2019s blessings are fully bestowed on nammAzhwAr.<\/p>\n

thirumangai AzhwAr<\/a>, after his many dhivya dhEsa yAthrAs, finally arrive at thirukkuRungudi and ascends to paramapadham from this dhivya dhEsam.<\/p>\n

\"\"<\/a>thirukkuRungudi nambi becoming srIvaishNava nambi<\/p>\n

Subsequently, during\u00a0srI rAmanuja<\/a>\u2018s life, he visits this dhivya dhEsam a few times and perform mangaLAsAsanam to nambi emperumAn. thirukkuRungudi nambi, being amazed at SrI rAmanuja\u2019s ability to uplift many, himself becomes the sishya of SrI rAmanuja<\/a> and acquires a dhAsya nAmam (SrIvaishNava name) called \u201cSrIvaishNava nambi\u201d. emperumAnAr<\/a>\u00a0takes the position of AchArya and explains dhvaya mahA manthram to nambi here. Also, in one of the incidents, nambi himself arrives in the disguise of vaduga nambi (who is a dear sishya of\u00a0emperumAnAr<\/a>) and serves\u00a0emperumAnAr<\/a>\u00a0at (pari)vattap pARai (A rock near the river on which\u00a0emperumAnAr<\/a>\u00a0changes his clothes after taking bath and applies Urdhva puNdram).\u00a0emperumAnAr<\/a>\u00a0himself applies the remainder of thirumaN to thirukkuRungudi nambi who arrived in the form of\u00a0vaduga nambi<\/a>.<\/p>\n

During the times of\u00a0mAmunigaL<\/a>, under his own guidance, he engages his sishya (who is the king for the region) in many kainkaryams for this dhivya dhEsam.<\/p>\n

This temple is under the control and administration of thirukkuRungudi jIyar mutt which is headed by SrImath paramahamsa ithyAdhi pEraruLALa rAmAnuja jIyar.<\/p>\n

\"\"<\/a>srImath paramahamsa ithyAdhi pEraruLALa rAmAnuja (varthamAna\/current\/50th pattam) jIyar swamy<\/p>\n

Deities\/uthsavams<\/span><\/p>\n<\/div>\n

\n

There are several sannidhis and uthsavams that happen for the emperumAns, AzhwArs and AchAryas in this dhivya dhEsam.<\/p>\n