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The Thiruppavai (Tamil: திருப்பாவை) is a Tamil devotional poem attributed to the female poet-saint Andal (also known as Nachiyar, Kodhai or Goda Devi).[1] It consists of thirty stanzas (paasurams) in praise of Thirumal (a manifestation of Lord Vishnu). It is a part of Divya Prabandha, a collection of the works of the twelve Alvars, that is considered an important part of the devotional genre of Tamil literature. In Thiruppavai, Andal gives a universal call to all people to recite the name and glories of Lord Vishnu.[2]
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 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.[3]
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 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. [4]
Summary of Tiruppavai's Message
According to 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) 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. 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, Andal prayed, so we might be able to do service in the temple of Venkateshwara.
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 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 Vedas.[5] As the entire tree and the trees coming from it are hidden in the subtle seed, so is the entire essence of the Vedas is hidden in Thiruppavai 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.
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. 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. The concluding stanza is an envoie identifying her as the daughter of Vishnucittar who made this garland of 30 pasurams and says those who recite with devotion will have Lord's blessings.[6]
Verses and Explanation
The Thiruppavai also includes three thaniyans (literally, 'singletons' or standalone verses) composed by later authors to introduce older texts. The first thaniyan, 'Nila tungastana ... ' in Sanskrit was composed by Parasara Bhattar, and the next two thaniyans, 'Anna vayal pudhuvai ... ' and 'Choodi kodutha...' (translated below) were composed by Sri Uyyakondar.
Thaniyan[7]
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,
For being sung during,
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:-
Recital in Thailand
In Thailand, an annual Giant Swing ceremony known as Triyampavai-Tripavai was held in major cities until 1935, when it was abolished for safety reasons.[8] The name of the ceremony was derived from the names of two Tamil Hindu chants: Thiruvempavai (a Shaivite hymn by Manikkavacakar) and Thiruppavai. It is known that Tamil verses from Thiruvempavai — poet pratu sivalai ('opening the portals of Shiva's home') — were recited at this ceremony, as well as the coronation ceremony of the Thai king.[9] According to T.P. Meenakshisundaram, the name of the festival indicates that Thiruppavai might have been recited as well.[10]
Trivia
- Thiruppavai is also recited in Thailand. The last two stanzas (of the 30 verses) are recited in Tamil along with Thiruvampavi during coronation of the Rama (King of Thailand).[11]
- Thiruppaavai is sung in lieu of Suprabhatam during the month of Maarkazi at Tirumala[12]
References
- ^K. K. Nair (1 September 2007). Sages Through Ages - Volume IV: India's Heritage. AuthorHouse. ISBN978-1-4670-6410-1.
- ^http://ebooks.tirumala.org/Home/Download/?ID=1929
- ^'Paavai genre of songs'. ntyp.org. Archived from the original on 28 December 2001. Retrieved 13 July 2007.
- ^'Importance of Tiruppavai'. namperumal.tripod.com. Retrieved 13 July 2007.
- ^'Vedas and Thiruppavai'. The Hindu. 21 July 2019. ISSN0971-751X. Retrieved 23 July 2019.
- ^'Thiruppavai - OVerview'. Retrieved 13 July 2007.
- ^http://www.ibiblio.org/sripedia/ebooks/ramachander/Thiruppavai.doc
- ^M. E. Manickavasagom Pillai (1986). Dravidian Influence in Thai Culture. Tamil University. p. 69.
- ^Upendra Thakur (1986). Some Aspects of Asian History and Culture. Abhinav. pp. 27–28. ISBN978-81-7017-207-9.
- ^Norman Cutler (1979). Consider Our Vow: Translation of Tiruppāvai and Tiruvempāvai Into English. Muttu Patippakam. p. 13.
- ^'Coronation of Thai king'. ntyp.org. Archived from the original on 28 December 2001. Retrieved 13 July 2007.
- ^'Thiruvengadam-Thiruppavai'. ramanuja.org. Retrieved 13 July 2007.
External links
- Tiruppavai - viewable in multiple Indian scripts
- Explanation of Thiruppavai by Prof. Dr. Chenni Padmanabhan M.D.,
| Nila Devi | |
|---|---|
The Lintel of vishnu and wife that is shri devi, Bhu devi[disambiguation needed] and Nila devi in Baphuon art period from Prasat Wat Sa Kamphaeng Yai Uthumphon Phisai DistrictSisaket Province. | |
| Other names | Devi Radhika, Nappinnai |
| Affiliation | Devi, Shakti, Vaishnavism |
| Abode | Vaikuntha or Vishnuloka, |
| Consort | Vishnu |
Nila Devi (or Neela Devi) is the third consort of Lord Maha Vishnu, the other two being Sri Devi and Bhu Devi.Sri devi, Bhu devi, Nila devi are Goddess Lakshmi's Forms.In Paramapadam (Sri Vaikuntham) Sri Devi is seated to the left of the Lord (and therefore in Kausthubham, heart of Lord, in his left side), and Bhu Devi and Nila Devi to His right as Bhu Devi is first wife and Sri Devi the second wife. First wife always occupies Dakshina/Right-hand side of husband. Younger wife occupies the Vama/left hand side. The misconception of Sri Devi to right, and Bhu Devi and Nila Devi to the left arises from a common wrong equating of Sri Devi with 'Mahalakshmi'. Mahalakshmi is singular form of all three wives mixed together. She obviously is to the right while only two forms Bhu Devi and Sri Devi are seated to his left. In such pictures, Nila is absent or indirectly present unified with Bhu Devi. Nila Devi is older than Lord and is sometimes therefore called Jestha Devi, when Vishnu is called Lord Shani. So even though she is third wife, being older in age occupies right side of Lord along with Bhu Devi. Nila is basically Bhu Devi modified and both are symbol for patience and burden. Nila Devi is embodiment of simplicity of Lord Vishnu. Bhu Devi is embodiment of the rule of the lord on earth. While Sri Devi is embodiment of Grandeur of the lord. The Veda sings the glory of Goddess Nila in Nila Suktam.[2][3]
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Nappinnai[edit]
What Bhu Devi (Bhūmi devi, Goddess of earth) is to Varahaavatara and Sri Devi (Sita) to Rama avatara, is Neela devi to Krishna avatara. Neela devi took avatar as Nappinnai, daughter of Kumbagan (brother of Yashoda) and Krishna won her hand after conquering the seven ferocious bulls of her father. Nappinnai's brother is Sudama. Sri Parasara Bhattar describes Krishna, intoxicated by her beauty, as 'Neela thunga sthana giri thati suptham'.
Nappinnai – Krishna cult is mainly limited to the Tamil-speaking world. Nappinnai is often referred to as Radha or Rādhārānī or 'Radhika' in North India.
Andal (one of the Alvars) wanted to perform devotion to her Lord Krishna like Gopikas did in Dvapara Yuga. She in her Thiruppavai, wakes up Nappinai before waking up Lord Krishna. As per Srivaishnavism, saranagati (complete surrender to the Lord) is performed through His consort and in Sri Krishnaavatharam specifically it is performed through Nappinai.
Velukkudi Swamy, a proponent of Vishishtadvaita Philosophy says that Andal, singing Nachiar Tirumozhi as the daughter of Periyalvar, mentions about Rukmini. But singing as a Gopika in Thiruppavai she mentions only Nappinnai. Alvar mentions the three nachiars (consorts) as Pon mangai(Sri devi), nila mangai (Bhudevi) and pula mangai (Neela Devi) the consort of senses. It is Neela devi who keeps Bhagavan under control by her bhogam. Swami Vedanta Desika says in Daya satakam - 'nisAmayatu mAm nIla yat bhOga patalai: druvam'. Lord Krishna was a Yadava kshatriya varna by birth, thus he married Rukmini according to that. He was brought up as a Yadava vaishya by varna (gopa), hence he married Nappinnai according to that. Neela suuktam also says - ghruNAhi - ghrutavai - payasvati, etc., mentioning the characteristics of a gopika.
The name Nappinnai is found in Divya Prabandha of Alvars and Silappadikaram.
Krishna’s wedding to Nappinnai[edit]
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After waking up Nanda Gopalan and Yashoda, the gopis proceeded to wake Goddess Nappinnai who is the consort of Lord Krishna and the incarnation of Neela Devi Nachiar.‘Oh daughter in law of Nanda Gopalan,’ addressed the girls. We know that Lord Krishna was only a child while residing in Vrindavan. Yashoda and Nanda Gopan hadn’t even performed the Upanayanam ceremony for Him. Then how did the Lord marry Nappinnai while at Vrindavan? After lord Krishna’s incarnation Neela Devi Nachiar incarnated as the daughter of Yashoda’s brother Kumban near Nepal. As she incarnated after the Lord, she came to be called as “Pinnai” and as she is always good, the prefix “nal” was added to her name thus changing her name to Nappinnai. As soon as Nappinnai incarnated the happy Kumban purchased seven identical male calves from the market. ‘I am going to raise these seven bulls with my daughter. The young man who controls these seven when my daughter comes off age will get her hand in marriage!’The next day when Kumban visited the barn, he was surprised to see that the calves had grown into adult bulls overnight as they were Asuras in disguise. The bulls started to torment the people and Kumban was unable to find a person who could control them. Soon Nappinnai turned three years old when Yashoda visited her brother along with a five year old Krishna.‘Your son is very beautiful! I can see that He will turn into a handsome youth. I wish I can promise Nappinnai to Him but I made a foolish vow that I will give her hand in marriage only to the man who can control all seven bulls tied in my barn,’ said Kumban.‘Uncle, don’t worry,’ said Krishna, ‘I will subdue those bulls this very second!’Kumban laughed at the sweet child but was terrified when Krishna went in search of the bulls. ‘Yashoda stop your son! I am afraid that He might get hurt!’As Yashoda and Kumban rushed to the barn they found that Krishna had killed all seven bulls with one blow!‘What a marvel!’ exclaimed Kumban. As promised he gave Nappinnai in marriage to Krishna but as they were only children, Kumban allowed Yashoda to take Nappinnai with her so that she could raise the two together.This story is mentioned by Swami Desikan in Yadhavabudhayam.
References[edit]
- ^http://oknation.nationtv.tv/blog/voranai/2012/06/05/entry-2
- ^https://hinduism.stackexchange.com/questions/10773/who-is-the-seer-of-the-nila-sukta-the-vedic-hymn-to-vishnus-wife-nila-devi
- ^https://www.religiousforums.com/threads/questions-about-worshipping-vishnu.172008/page-3
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