Soodi kodutha chuddar kodiaye! Andal cited the measures of prosperity in these terms in the days that she lived. Will these measures mean prosperity now? She picturises the Lord as going deep into the ocean, taking the water and rising high in the sky to deposit it in the magnificent black clouds to eventually precipitate into rain. And how do you think of the Lord — think of Him in his many forms, as the One who incarnated in Mathura, as the one who is the Lord of the Yamuna, as the scion of the cowherd community, as the One who made his mother proud, as the One who was bound by a rope as a naughty child.

Author:Gugor Tygorg
Country:Saint Kitts and Nevis
Language:English (Spanish)
Published (Last):15 December 2016
PDF File Size:15.14 Mb
ePub File Size:2.56 Mb
Price:Free* [*Free Regsitration Required]

Pavai Genre[ edit ] Thiruppavai belongs to the Pavai genre of songs, a unique Tamil tradition sung in the context of the Pavai vow Vratham or ritual observed throughout the month of Margazhi. Sri Vaishnavas sing these stanzas every day of the year in the temple as well as in their homes. This practice assumes special significance during Margazhi : each day of this month gets its name from one of the thirty verses.

There are references to this vow in the late-sangam era Tamil musical anthology Paripadal. Vaishnavas sing these songs to bring peace, prosperity and Divine Grace. Andal assumes the guise of a cowherd girl in these 30 verses. Andal appears intent upon performing a particular religious vow to marry the Lord, thereby obtain His everlasting company, and inviting all her girl-friends to join her. Towards the end we learn that she did not actually perform a religious rite; but is simply praying to be granted the service of the Lord for eternity.

She yearns for everlasting happiness and service of the Lord. It is an auspicious time, for it gives good thoughts and intentions. Practices like meditation and penances done during this hour, give favorable results.

According to the Vedic calendar, one Earth-year equals one celestial day. So the last six months on the earth every year equal one celestial night. Hence, the predawn period, the Bramhamuhurtha, for the heavenly beings falls in the month of Dhanurmasam.

She undertook a vratham religious vow called Dhanurmasa vratham during this month. Through her verses, Andal tells us that by practicing this vratham, one can attain not only materialistic happiness but also eternal bliss.

Andal taught us this Dhanurmasa vratham because she wanted us to spend these auspicious days in contemplation of God. This vratham was performed for Krishna. Krishna is the bestower of happiness. Man is always in the quest for happiness, in order to attain which, he engages himself in various kinds of jobs. But pursuit of materialistic happiness will eventually lead to sorrow. So, Andal performed this vratham desiring the eternal blissful God.

She desired and attained Him. It is not easy for man to know who God is and the means to reach him. Air is not visible to our naked eye. We know the presence of air, because if we stop breathing, we die. Similarly, according to the poem, we must realize that there is a divine energy which is the cause and controller of our activities, our present form and name.

He can be easily attained in His form as an idol or archa murthi. He exists as an archa murthi with the same auspicious qualities as He is in His highest divine abode Paramapadam. Let us worship Him and ask Him whatever we want. He will suitably grant us everything. Kodhai Devi instilled such a faith through her pasurams poems. According to the poem, God is only one and He appears in various forms for our sake. He accepts our offerings and blessings even when He is worshipped in an idol-form in our house.

It is for this reason Kodha Devi performed the vratham near the deity Vatapathrasai. This she did to create the faith that God exists in all forms. By whatever name one calls, He is there for us, dwelling on the seven hills as Srinivasa or Lord Balaji in Tirumala, the God of the Kali Yuga, the primeval cause of the creation, the husband of Lakshmi Devi who is Srimannarayana. In order to remind us of this, Andal prayed, so we might be able to do service in the temple of Venkateshwara.

There is a hidden meaning in the 27th pasuram, for example, where Andal explains the importance of an acharya whose guidance is mandatory for a disciple to get these trio of mantras. If the meaning is taken literally, it appears that Kodhai Devi is asking for some of the ornaments for the vratham, but in there explains the importance of these three mantras in a symbolic way.

Every pasuram has this detailed undertone which must actually be realized. Overview[ edit ] The first five stanzas provide an introduction to the main theme, its principle and purpose. According to Andal one should give up luxuries during this season. Sincere prayers to the God would bring abundant rain and thus prosperity. Offering Lord Krishna fresh flowers would expiate sins committed earlier and those that may be committed in future.

In the next ten stanzas she describes the importance of community participation. She invites her friends to gather flowers. She essays the ambience at her village, the chirping of birds, colorful blossoms, the musical sound of butter-churning, herds of cattle with tinkling bells, the sounding of the conch from the temple.

She visits each household and awakens all her friends to join her for a bath in a nearby pond. She also praises the incarnations of the Lord. The next five stanzas describe her visit to the temple accompanied by her friends. She desires to render Suprabhata gently to wake up the Lord.

The group appeases the temple guards, enters the temple and recites prayers extolling the parents of Lord Krishna and begging them to wake up Krishna and Balarama.

Then they approach Neela Devi, the consort of the Lord, to have a darshan. The last nine stanzas are on the glories of the Lord. On receiving his blessings Andal lists her demands; milk for the vrata, white conch, lamps, flowers, and rich costume and jewellery, plenty of ghee and butter. This song is a prelude to Thiruppavai and is one of the 3 thaniyans. Andal from the swan filled Puduvai, Sang she, in her sweet voice, Several enchanting sweet odes, The worship and adulation of Pavai.

They are but a garland to him, From her who wore them first, Before presenting them to Him. Each pasuram ode to Gods of Thiruppavai is generally named by the first few words of the poem. These are given first and a translation into verse given then:- Song Name-Raga-Thala.


Thiruppavai in English

Umbiyum Neeyum Urangelor Empavai In this verse, Sri Andal and the young maidens assembled in the Palace of Nandagopa in the early hours of dawn to awake Nappinnai, daughter in-law of Nandagopa and consort of Lord Krishna. Sri Andal describes the strong arms and physical strength of Nandagopa as equivalent to an elephant. Sri Andal reveals their intention to sing praising the glories of Lord Krishna and requests Nappinnai to open the door with all those clattering noises of bangles in her hand, whose hands has close resemblances to red lotus flower due to the intimate association with Lord Krishna. Sri Andal earnestly prays not to ignore their pleas and their desire to wake up Lord Krishna. Sri Andal requests supreme Lord Krishna, who is the protector of Pandavas from every possible danger and punishes the unscrupulous to wake up. Sri Andal praises the incomparable beauty and marvelous features of Nappinnai, consort of Lord Krishna and requests him to wake up and bring all those materials required like fan, mirror etc… for ablutions and join with them for ritual bath.



This will be unusual since the system of delivering Lord to rest and waking up is common in most of the popular of Tamil Nadu. Sri Venkatesa Suprabatham which is definitely utilized to wake up up God Venkateswara of Thirupathi which was written about hundred years back again must be the nearly all popular a single. Very comprehensive commenttry of this Thirupalliyezhuchi are given inside and Thaniyan. He noticed Ranganatha as divine Narayana, Resting in Srirangam like a ruler, And authored this garland of passages to wake up him, Can be the dust of the feet of supporters and I extoI him. A passage praising the work and writer. Kadiravan disai sikaram vandhu anainthan, Kanavirul agandrathu, kalayam pozhudai, virundozhgina maamalar yellam, Vanavar arasargal vandhu vandheendi, Yedhir disai niraindanar, ivarodum puguntha, Iru kalitheettamum, pidiyodu murasum, Adhirdhalil alai kadal pondru uladhu yengum, Arangathamma. Kozhumkodi mullayin kozhumala ranavi, Koornthathu disai marutham idhuvo, Ezhundana malaranai palli kol annam, Eenpani nanainthathum iru chiragudhari, Vizhungiya mudalayin pilamburai pezh vay, Vellyir uruvuthan vidathinmukkanungi, Azhungiya aanayin arum thuyar kedutha, Arangathamma, palli ezhundharulvaye.





Related Articles