Andal Thiruppavai Pasuram Lyrics Video Song. During the Tamil month of Margazhi, all Tamil women prayer draw kolam in front of houses and sing Andal Thiruppavai Pasuram. Tiruppavai by Andal is part of the Divya Prabandha and is a collection of 30 stanzas (Pasuram in Tamil). Thiruppavai Video Song can be watched after the lyrics. Thiruppavai Song 25 in Tamil with Meaning. Thiruppavai Song 26 in Tamil with Meaning. Thiruppavai Song 27 in Tamil with Meaning. Thiruppavai Song 28 in Tamil with Meaning. Thiruppavai Song 29 in Tamil with Meaning. Thiruppavai Song 30 in Tamil with Meaning. Please follow and like us.
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THIRUPPAVAI Tiruppavai is a collection of thirty (30) stanzas (called as 'paasuram') in Tamil written by Andal also called as Nachiyar, in praise of the Lord Vishnu. It is part of Divya Prabandham, a work of the twelve (12) Alvars (Vaishnavite Saints), and is important in Tamil literature. Kodhai or Andal incarnated on this earth in the 98th year after the beginning of the Kali Era (3102 BC). She performed a wonderful vratham or prayer called Dhanurmasa vratham to tell us that, by practicing this vratham, one can attain all materialistic happiness along with the eternal bliss. The period,from when the sun moves into the constellation of Dhanurrasi or Sagittarius and until it moves out to the constellation of Makara or Capricorn is known as Dhanurmasam. In Thiruppavai Andal gives a universal call to all people to recite the name and glories or Lord Vishnu.
Importance of this Dhanurmasa Vratham (Margazhi in Tamil) After the sun sets, the period just before the ensuing dawn is called Bramhamuhurtham, according to vedic scriptures. It is an auspicious time, for it gives good thoughts and intentions. Practices like meditation and penances done during this hour, gives favorable results. According to Vedic calendar, 1 Earth-year is equal 1 celestial day. So the last 6 months on the earth (every year) is equal to 1 celestial night. Hence, the pre-dawn period, the Bramhamuhurtha, for the heavenly beings falls in the month of Dhanurmasam. Sri Andal taught us this Dhanurmasa Vratham because she wanted us to spend these auspicious days in contemplation of God.
This vratham was performed for Lord Krishna. Krishna means good happiness. Man is always in the quest for happiness, in order to attain which, he engages himself in various kinds of jobs. But pursue of materialistic happiness will eventually lead to sorrow.
So, Andal performed this vratham desiring the eternal blissful God. She desired and attained him.
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 Kodhai Devi performed the vratham near the deity Sri Vatapathrasai (in Srivilliputhur).
She desired for Lord Sri Ranganatha, she worshipped Lord Sundarabahu, she asked us to reach Sri Venkatachalapathi. 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 7 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 Sriman Narayana.
According to the poem the symbolic undertone behind Andal’s entreaty to her friends to wake up and seek Krishna subsumes the essence of the three basic mantras in the Vaishnava tradition — the Tirumantram, Dvayam and Charama Sloka that signify the truth of the Paramatma or the Supreme being who dwells in everything. 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 3 mantras in a symbolic way. Every Pasuram has this detailed undertone which must actually be realized. Tiruppavai is said to be 'Vedam Anaithukkum Vithagum', meaning 'it is the seed of the veda'.
As the entire tree and the trees coming from it are hidden in the subtle seed, so is the entire essence of vedam hidden in Tiruppavai which can be revealed only under the guidance of an acharya or a guru who is well versed in vedic scriptures. This entire hidden essence is mentioned in the Andal's verses in the form of poetry. PAVAI Song Thiruppavai belongs to the Pavai genre of songs, a unique Tamil tradition sung in the context of the Pavai Nonbu (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 Nonbu (Vratha) in the late-sangam era Tamil musical anthology Paripadal. Andal's thirty songs contain the cardinal principles of Vaishnava dharma during the month of Marghazhi. Vaishnavas sing these songs to bring peace, prosperity and Divine Grace. Andal assumes the guise of a cowherd 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. [ An Overview of Thiruppavai The first five (5) 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 (10) 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 (5) 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 (9) stanzas are on the glories of the Lord.
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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. The concluding stanza is an envoie identifying her as the daughter of Vishnu Chittar who made this garland of 30 pasurams and says those who recite with devotion will have Lord’s blessings.
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