Tiruppavai (Tamil:திருப்பாவை) is a collection of thirty stanzas (paasuram) in Tamil written by Andal also Nachiyar, in praise of the Lord Perumal, (Vishnu).

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The Tiruppavai (:திருப்பாவை) is a collection of thirty stanzas ( paasurams) written in by (also known as Nachiyar), in praise of the Lord, (Vishnu). It is part of, a work of the twelve, and is important part of. Kodhai Devi or incarnated on earth in the 98th year after the beginning of the Kali Era (3102 BC). She performed a wonderful vratham or vow 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 Dhanur-rasi or Sagittarius and until it moves out to the constellation of Makara-rasi or Capricorn is known as Dhanurmasam. In Thiruppavai, gives a universal call to all people to recite the name and glories of Lord Vishnu.

Contents • • • • • • • • What Tiruppavai says [ ] A summary: According to the Vedic scriptures, the period just before the ensuing dawn is called Bramhamuhurtham. 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) is equal to one celestial night.

Hence, the predawn period, the Bramhamuhurtha, for the heavenly beings falls in the month of Dhanurmasam. Taught us this Dhanurmasa vratham because she wanted us to spend these auspicious days in contemplation of God. This vratham was performed for. 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, 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. 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 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, prayed, so we might be able to do service in the temple of. 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 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. Tiruppavai is said to be 'Vedam Anaithukkum Vithagum', meaning it is the seed of the vedam. 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 Genre [ ] 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 sing these stanzas every day of the year in the temple as well as in their homes. This practice assumes special significance during: 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. 's thirty songs contain the cardinal principles of dharma during the month of. Talking heads torrent discography. 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. Overview [ ] 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.