#thirupavai

[bhavaniaaricreatives]

@bhavani_bridalblouse_designer #margali #kollam #kollambeach #kollama #thirupavai #omnamshivaya #mandalaart #mandala #mandalapassion #mandalalove #mamdala #mandalatattoo #kollam #drawing #drawings #drawingsketch #design #instagood #instagram (at Bhavani Aari-Creatives) https://www.instagram.com/p/Cmxd_I_BQuE/?igshid=NGJjMDIxMWI=

[common-man]

Small Story 4. Prayer is the only remedy.

Small story 4.Prayer is the only tool. Ambujam began her day with the usual devotion, paying homage to her beloved goddess Sri Andal and reciting Thirupavai. The morning routine set a serene tone as she moved to the hall where her husband was engrossed in the newspaper. "Lunch is ready," she said cheerfully, placing the plates and other items on the table. As they settled down, Ambujam shared a thought with her husband. "I miss the days when we used to get letters from the postman. Now everything is email and phone calls. I haven't heard from Ram in a while. I hope he’s alright." Just then, her husband’s phone rang. It was Ram, their son, calling from the other side of the world. "Hello, Dad! How are you and Mum? We’re doing great here. I have some exciting news. Tomorrow, I’m coming over with Sugandhi. I've transferred permanently to the India branch!" "Really? That's wonderful news!" her husband responded, unable to hide his excitement. "Yes, and we’re going to Uppiliappan Temple the day after tomorrow. I had prayed to Lord Uppiliappan for this transfer, and He answered my prayers. I wanted to keep it a surprise. Sugandhi and I thought it was the right time to be closer to you both. It’s been a while, and I want to be with you, not just for visits but permanently. I’ll also be able to spend more time with you, Mum and Dad." Ambujam’s heart swelled with joy as she overheard the conversation. She was thrilled not only by Ram’s decision but also by the fact that his prayers had been answered so swiftly. Her own prayer, which she had kept close to her heart, was for a grandchild—a longing that had been there for eight long years. She had always been a devoted follower of Sri Andal Nachiar, and she believed firmly that her prayers would be fulfilled. The idea of a grandchild filled her with hope and anticipation. She knew that this visit might just be the perfect opportunity for her prayers to be answered. As Ram and Sugandhi prepared for their journey, Ambujam felt a renewed sense of faith and excitement. The thought of finally having a grandchild brought a radiant smile to her face. She had always believed that the divine would grant her wishes in its own time, and this moment felt like a blessing about to unfold. K.Ragavan

[nanublogs]

Margazhi Morning

The month of Margazhi, the month of Lord Krishna, where even the simplest routines are transformed into soulful rituals.

At around 4:45 in the morning, even before the first rays of sun grace the horizon, I wake up to the ethereal sound of “Andal Thirupaavai’.The cool morning air carries the enchanting fragrance of fresh jasmine, exemplifying purity and devotion. The sunlight gently filters through my curtains, as I go downstairs to help my mother with the Rangoli. This is one of the only things that pulls me out of bed during this month. The gentle scraping sound of the rice powder adds to the soft melodies of cows mooing, the birds singing, and the dogs barking, creating a gentle symphony in the morning air. As the day unfolds, one can find ants in the rangoli, carrying tiny grains of rice powder with their Herculean strength. 

The cool morning air brushes against me. A steaming hot shower in the morning washes away the morning chill, creating a harmonious start to the day. A tranquil atmosphere surrounds me as I engage in my morning prayers. I close my eyes, visualising the divine presence of the lord of ethereal enchantment , as I chant the Thirupavai.  

Following this is my breakfast, soft idlis and steaming hot sambar. The pillowy idlis, dipped in the aromatic sambar creates a burst of flavours in my mouth. The journey of the food from  my mouth to the stomach is a delightful voyage packed with flavours and satisfaction. What is a meal without a sweet? Chakara Pongal- A culinary masterpiece infused with the essence of lingering warmth and sweetness. The sweet, granular feeling of the pongal along with the subtle flavour of nuts and ghee is simply delectable and nostalgic. 

From the sacred chants that awaken the soul to the flavours that tantalise the taste buds, it is evident that Margazhi is not merely a passage of time but a journey of the spirit, a time to immerse oneself in devotion, gratitude, and the simple joys that life has to offer. Margazhi weaves a tapestry of traditions and emotions, reminding us of the timeless beauty of faith, family, and festivity.

║Do comment your thoughts, feedbacks or suggestions in the comment section😀║

[deshamukalamu]

Thirupavai Pasuram : 06 https://www.instagram.com/p/CmZ-Ugahk2u/?igshid=NGJjMDIxMWI=

[adiyen-blog]

Swamy Ramanuja and Thirupavai Pasuram 30

PASURAM 30 (Vanga kadal kadindha Madhavan)

 The objective of all the 30 pasurams is “Madhavan” who churned the “vanga kadal”. Perumal churned the milky ocean on the request of devas, got amrutham (ambrosia) and gave the same to devas. Devas were happy. But those who had Krishna as their ulterior goal were happy, when Piraati emerged from the ocean, as per the srisookthi of Swami Paraasara bhattar - “palegrahir hi kamalaalapena sarvach shramaha”.

 Those, who have the objective of “Swami Ramanuja”, the “Thiruppavai Jeeyar” as their objective, to those, we can now see the meaning of this pasuram. To these people, who had “Swami Ramanuja” as the goal, the ocean does not mean “milky ocean”. As they say, “Nirmaththya shruthi saagaraath” and “Namaamyaham draavida veda saagaram”, the ocean that is being referred here is the ocean of “Sanskrit and thamizh” vedas. Again going by srisookthis like “thirunaavin mandharathaal kadaindhu” and “vachchasoothaam soomanaso bhaumaaha pibanth vanvaham”, Swami Ramanuja churned the ocean of Sanskrit and thamizh vedeam and gave the ambrosia (amrutham) to the srivaishnavas to enjoy it forever (nilathevar nithyaanubhavam panna amudham alithavar swami).

 Maadhavanai- Maa + Dhavanai. Maa is big / great. Dhavanai – thavathai udayavarai (thappasai udayavarai). Maadhavanai thus refers to the one who is a mahaathapasvi. Swami is the leader of all mahathapasvis.  

 Ingu parisuraipaar – The explanation of Thirupavai pasurams with Swami Ramanuja as the objective. Thus, those who feel that our Kodhai, the darling daughter of Periyazhwar from the beautiful Srivilliputhur, would be and is extremely pleased upon listening and hearing to her pasuram’s meaning with her brother Swami Ramanuja as the central person, this group of people will be blessed by “Swami Ramanuja” and will be happy forever. But in this pasuram it is only said of “Chengan thirumugathu chelva thirumaal” , i.e., Sriman Naarayanan. One may get a question how can this be Swami Ramanuja?

 As per Swami Periyaazhwar:

 Yedhangal aayina ellam iranga viduvithu ennule

Peedhaga aadai piraanaar pirama guruvaagi vandhu

Podhil kamala van nenjam pugundhum en senni thidaril

Paadha ilachinai vaithaar pandu andru pattinam kaape

                                                                      -Periyazhwar Thirumozhi 5.2.8

    And as per Swami Arulala Perumal Emberumanar:

 Thenaar kamala thirumaamagal kozhunan

Thane guruvaagi than arulaal manidarkaa

Innilathe thondrudhalaal yaarkum avan thaalinayai

Unnuvadhe saala urum

 -   Gyaana Saaram 38

And as per Swami Vedantha Desikan:

 Kaashaayena gruheetha peetha vasanaa thandaisthribhirmandithaa

Saa moorthir mura marthanasya jayathi thrayyantha samrakshinee

Yathprakyaapitha theertha varthitha dhiyaa mapyasyathaam yathgunaath

Aa sindooranitham pradesa niyathaa keerthihi prajaakarthi naha

  -Yathiraja Saptathi 63

 Swami Ramanuja is verily the incarnation of saakshaath Sriman Naarayanan. Thus, when Andal says “thirumaal”, to those who have Swami Ramanuja as their objective, it is none other than the acharya avatharam of Srima Narayanan, namely Swami Ramanuja. People will be blessed by Swami (thiruvarul petru) and will be happily (“amrutha saagaraanthar nimagna sarvaavayavas sukamaaseran”) enjoying forever the nectarine that he gave to us.

 Andal as kalazhagar

[athibanenglish]

Thirupaavai Thiruvembavai songs in the month of March – 2

Thirupaavai Thiruvembavai songs in the month of March – 2

Andal Aruliya Thirupavai – Song 2 Vaiyattu Valvirkal..! We too to our sinMakes chrysanthemums in the gallbladderPaiyat tuyinra paraman atipatiWeaved and milked and bathed dailyWe wrote in ink and we can flowerLet’s do what we did We went to the fire pitDoubt, begging and handcuffs to AntanaUyyuma renni ukandelor embavai. Song Description: In the second verse of the verse, Andal Nachiyar gives…

[crackallinone]

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[sophrosynic]

me: 'christianity shoved down my throat' is bad discourse and should stop spotify: [starts playing thirupavai 3 right after i got done listening to adeste fideles] me: fuck u but also touché.

[common-man]

Thirupavai.

December 17 th to Jan 14 is a very busy month throughout the Globe is not a surprise for people and temples celebrating Great SriAndal Nachiar’s Thirupavai .People with devotion and get her blessings for peaceful and healthy days and pray the same to others too was really a great prayer.

[deshamukalamu]

Thirupavai Pasuram 2 https://www.instagram.com/p/CmQSQFTLKNR/?igshid=NGJjMDIxMWI=

[bmusician-online-music-academy]

Bmusician is proud to launch the World's first 'Online Tamil Isai' course. Students will learn the gems of Tamil literature like the Thirumurai, Thirupugazh, Naalayira Divya Prabandham, Andal's Thirupavai and famous Krithis of Papanasam Sivan and Bharathiyar composed in beautiful Carnatic raagas. This course is offered to start from only $50 per month (4 classes). Limited slots only! Offer valid until 25th February. Checkout course details here - https://bmusician.com/course/coursedetails/beginner-tamil-music Checkout Timeslots https://bmusician.com/CourseRegistration/GroupTimeslots/135

[adiyen-blog]

Swamy Ramanuja and Thirupavai Pasuram 29

PASURAM 29 (Etraikum Ezh Ezh piravikum undhanodu utrome yaavom unake naam aatcheyvom)

 “Etrraikum ezh ezh piravikum undhannodu utrome yaavom unake naam aatcheyvom” – All of us are supposed to go to Swami Ramanuja and say this before him. Azhwars have always dreaded to live in this world and would never ever want to be born again. Swami Nammazhwar says “irul tharumaa gyaalathul ini piravi yaan venden” and “iyarkaraadha palpirappil ennai maatri”. Swami Thondaradipodi azhwar says “aadhalaal piravi venden” in his Thirumalai. They hated the concept of “punarjanmam, i.e., being born again in this earthly world. But should we be like that as well? We do not have to be. How much ever rebirth (punarjanmam) we get, if it ensures that it will be like this birth of ours, whereby we are able to drink the nectarine of Swami Emberumaanaar’s works, why should we dread this birth? It does not matter if it is one more birth next time or if it is going to be 9,000 births thereupon. If all those birth is going to give us the title of “Ramanuja adiyaar”, then it does no matter how much time we are going to be born again and again. During all those rebirths, if we get to tell “Undhannodu utrome aavom”, then we don’t have to dread it. We may get a question as to if we really be born again. This is a hypothetical situation as Swami Ramanuja’s sambandham is certain to get moksham.

 (Unake naam aatcheyvom) – There is an “evakaaram” in “unakE” that means “for you and only for you”. Andal illustrates “Charama parva nishtai” here, i.e., regarding one’s acharyan as everything and not worrying about anything else including Perumal. This is the highest level that one can reach. A very few are here including the likes of Swami Madhurakavi azhwar, Swami Vaduganambi, Shathruganan, Swami Arulala Perumal Emberumanar (thelaaru madhurakavi nilai thenlindhon vaazhiye) etc. Swami Pillailokachariar in his Srivachanabushanam 411th choornikai says “Vaduganambi aazhwaanayum aandaanayum iru karayar enbar”. Swami Koorathaazhwaan and Swami Mudaliandaan were in prathama parva nishtai whereas Swami Vaduganambi was in charama parva nishtai. For Swami Vaduganambi, everything was his acharyan Swami Ramanuja only. He would turn a deaf ear to Perumal’s procession in the streets and would concenterate on cooling the milk for Swami Ramanuja. Swami Koorathaazhwaan and Swami Mudaliaandaan, however, would go to both Perumal and their acharyan namely Swami Ramanuja based on circumstances. Thus they have two states of mind or their states of mind are like a river that has two shore. This is the substance of the choornikai above. Thus the word “unake” would mean discarding devathaantharams. But on a deeper level, it would mean discarding even Perumal and regarding acharyan as everything.

 Swami Manavaala Maamunigal, in his “Aarthi prabandham” says:

 “Vaazhi ethiraasan vaazhi ethiraasan vaazhi ethiraasan yena vaazthuvaar

Vaazi yena vaazthuvaar vaazhi yena vaazthuvaar thaalinaiyil thaazthuvaar vinoor thalai”

 -Aarthi Prabandham 1

 Thus there is no punarjanmam for us as we will for sure go to Paramapadham and will be with nithyasooris. But even after going there, as Swami Thirumangaiazhwar says in his Siriya Thirumadal, “eraar muyal vittu kaakai pin povadhe”, we should be like it in Paramapadham. Paramapadham is like a crow’s meat, much inferior in taste and difficult to hunt as well. But rabbit’s meat is much tastier than crow’s and also it is easy to hunt since it is terrestrial. So Swami Thirumangai azhwar asks us, “why do you people are in search of inferior and hard to hunt crow’s meat when a much delicious and easy to get rabbits’ meat is available. Our mindset and anushtaanam should be along the likes of “eraar muyal vittu kaakai pin povadhe?”, if in this earth, we get to be Ramanuja adiyaar in the next births, as opposed to going to Paramapadham and have sevai of Sriman Narayanan without the title of “Ramanuja Adiyaar” Swami Thiruvarangathamudhanar reiterates this point in his Ramanuja nootrandaadhi pasuram:

 “Kaiyil kanni enna kaati tharilum un dhan

Meyyil pirangiya seerandri vendilan yaan nirayath

Thoyyil kidakilum sodhi vin serilum ivvarul nee

Seyyil dharipan iraamanusa en sezhunkondale”

                                                                    -Ramanuja Nootrandaadhi 104

 The gist of the Nootranaadhi pasuram above is that even if someone shows me Krishna as obvious like a fruit in a hand, adiyen would not want HIM. Adiyen does not want that “kondal” but my sezhunkondal “Swami Ramanuja”.

 Swami Ramanuja - Unake yAm AtcheyvOm

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[adiyen-blog]

Swamy Ramanuja and Thirupavai Pasuram 25

PASURAM 25 (Oruthi maganaai pirandhu Or iravil oruthi maganaai olithu valara…)

 “Tharikilaanaagith thaan theengu ninaindha kanjan karuthai pizhaipithu avan vayitril” – The one who did it was Swami Ramanuja. Let us explain this a bit. Kamsa wanted to kill Krishna by hook or crook. He was always trying to come up with novel ways to kill Krishna. However, all his efforts proved futile as Krishna killed all the demons sent by his uncle, one after the other. Those who entered gokulam did not come out. Hence, Andal sings about this in this pasuram whereby she describes Krishna as the ONE who falsified the attempts of Kamsa who want to create evil for Krishna. Not only that, Krishna was like a fire in his belly and eventually destroyed Kamsa as well. “Fire in the belly” is a phrase that is used to mean that Kamsa could not tolerate Krishna anymore like how one could not tolerate heat in his body. “Fire in the belly” is also used as a motivational phrase but that is not what is intended here in this context.

 In the case of our Swami, we know that Yadhavprakasa plotted a cunning way to kill our Swami, who was growing with brilliance day by day. Not able to bear it anymore, Yadhavaprakasa, the advaitic gury of Swami in his early years, wanted to finish off Swami once and for all. However Swami Ramanuja, after realizing this plot, ensured that Yadhavaprakasa’s efforts go in vain by secretly coming back on a night (or iravail olithu valara). In a single night, he came from Vindya kshetram to sathyaviratha kshetram due to Knachi Devaperumal and Perundevi thaayar’s divine blessings. This was like a new birth for Swami, who was relieved from Yadhavaprakasa and his advaitha philosophy (oruthi maganaai pirandhu).  Swami Ramanuja stood as a fire in the bellies of all those who had the character of an “asura” (aasura prakruthigalin vayitril nerupenna nindraar). As they say, “paashanda dhrumashanda thaavathahanaha”, “paashanda saagara mahaapadabaabukaanthi”, Swami was often compared to a fire to those paashandis. Nedumaal – One who has “Vyaamoham” or the ONE who has all divine qualities? “Maal” is one who makes others go crazy. Nedumaal is kind of going a step further than “maal” and making others extremely crazy because of one’s divine nature/qualities. Well, what are those qualities that Swami had that made everyone go extremely crazy. Is it one or two? It is countless. Please recollect the thaniyan for Swami Ramanuja by Swami Koorathaazwaan below:

 “Yo nithyam achyutha padhaambhuja yugma rugma vyaamohathas thathitharaani thrunaayamene asmad guror bhagavadhosya dayaika sindho raamanujasya charanau sharanam prapadhaye”

                       -Thaniyan for Swami Ramanuja by Swami Koorathaazhwaan

 Swami Koorathaazwan says, “I salute to the great Swami Ramanuja, his beautiful, divine golden lotus feet. Anything apart from his Lotus feet is equal to a grass to me.” In fact the state of Swami Ramanuja was that he regarded everything apart from the Lotus feet of Perumal as equivalent to grass. The same analogy, Swami Koorathaazwhan is using it for Swami Ramanuja in this thaniyan.

 Thirukachi Varadar - 

Thirukachi Perarulalan

[adiyen-blog]

Swamy Ramanuja and Thirupavai Pasuram 24

PASURAM 24 (Andru ivvulagam alandhaai adi potri, vendru pagai kedukum nin kayil vel potri)

 The phrase “Vendru pagai kedukum nin kayil vel potri” is the lifeline of this pasuram. There is a popular phrase “kolvadhu kol, velvadhu vel”. Vel is spear. Andal says that the “Vel” that Krishna holds in HIS hands is the “chakram” (thiruvaazhiaazhwaan). However, the “vel” that Swami Ramanuja holds in his hands is his “Thrithandam”. In Yathiraja Saptathi, Swami Vedantha Desikan says

 “Naanabhoodhairjagadhi samayairnarma leelaam vidithosoho

Anthyam varnam prathayathi vibhoraadhithama vyooha bedhe

Viswam thraathum vishaya niyatham vyajithaanugraha san

Vishwakseno yathpathirabooth vedhrasaarasthrithandaha”

  -Yathiraja Saptathi 32

 The last line above means that Swami is a reincarnation of Vishwaksena, the chieftain of Sriman Narayanan. He has a staff in his hand always since he is the commander of the army. This same staff became the “Thrithandam” that Swami holds. The entire power that the staff had was transformed into Swami’s thrithandam. They say “Paashandashanda kirikandana vajra thandaaha”, “ramanujasaya vilasandhimunes thrithandaaha” and “dathe ramaanujaarya prathigathaga chiro vajra thandam thrithandam”. This “thrithandam” gets victory for Swami and annihilates the kudrishtigal and miscreants (vendru pagai kedukum). Andal does managalaasaasanam to that “Vel”, which is equivalent to doing mangalaasaasanam to Swami himself.

 Also, the phrase “Andu ivvulagalandhaan adi potri” is a tribute to the glorious Swami, who travelled the length and breadth of India.  He travelled with foot all the way. Andal does managaalaasanam to that very foot which graced this earth and established and propogated the Vishtadwaitam philosophy. We can recollect the story where Swami travelled all the way with his foot to Delhi and successfully got back his “Chellapillai”.

The path from Srirangam to Melkote

With Chellapillai! 

[adiyen-blog]

Swamy Ramanuja and Thirupavai Pasuram 19

PASURAM 19 (Kuthu vilakeriya)

Swami Ramanuja went to Thirukotiyur and met one of his acharyan namely Swami Thirukotiyur Nambi 17 times. He did not get any rahasya artham then. However, he passed his acharyan’s test and got the rahasya artham the 18th time. There were a few people who had already told Swami Ramanuja that if he is able to successfully get the rahasya artham from Swami Thirukotiyur Nambi, they would like to know it as well. Swami Ramanuja had promised to tell the rahasya artham to those few people who expressed genuine interest in learning it. Swami had indeed got the artham the 18th time which he is said to have shared with those few people atop the vimanam at Thirukotiyur. It is a common misconception that he shared with all the people of this world. Swami Manavaala Maamunigal says “aasai udayorkellam ubaesithu”. This story is being refelected in this pasuram.

There are two types of lamps (vilaku) namely “thorana vilaku” and “kuthu vilaku”. “Thorana vilaku” is stationary and so it does move from its place, while the “Kuthu vilaku” is mobile and can be moved from one place to another. (thorana vilaku sthaavaramaay irukum, kuthu vilaku jangamamaay irukum). Swami Thirukotiyur Nambis is like a thorna vilaku since he was in Thirukotiyur itself, involved in bhagavath chinthanai. Swami Ramanuja is like “kuthu vilaku” since he moved to different places until finally settling in Srirangam. When Andal says “kuthu vilaku eriya”, she means that in order for this kuthu vilaku called Swami Ramanuja to glow (eriya), it had to to get the artha vishesham from Swami Thirukotiyur Nambi, the thorana vilaku. The word “Kotu”, according to Sanskrit grammar, “eka desa vikrutham ananyavath bhavathi”, can be interpreted to mean “Koti”. The Sanskrit word “goshti” when converted to thamizh, becomes “Koti”. Hence it refers to Thirukotiyur. In that place called Thirukotiyur, Swami Thirukotiyur Nambi had asked Swami Ramanuja to touch his feet and promise not to share the rahasya artham with anyone. Since Swami Thirukotiyur Nambi had asked Swami Ramanuja to touch his feet, the phrase that Andal uses to refer is “kaal kaatu”. By this “kaal kattu”, Swami Ramanuja had promised his acharyan to not tell the meaning to anyone. “Mel yeri” – As mentioned earlier, Swami had promised certain people that he will share the meanings if Swami Thirukotiyur Nambi tells him in the first place. So, after getting it from Swami Thirukotiyur Nambi, Swami Ramanuja climbed the Thirukotiyur gopuram (mel yeri) and shared it with those few individuals in a secretive place. Now, we may get a question as to if it is right on Swami Ramanuja’s part to break the promise (kaal kattu) that he had done to his acharyan. To answer this, Andal herself gives the answer in the same pasuram by using the word “malar maarbaa”. Swami Ramanuja, the Krupaa maathra prasannaacharya that he is, because of his large, generous heart (hrudaya vaisaalyam) shared it with those few people, even after knowing that he would get hell because of his acts. Such an acharyan was Swami Ramanuja who had a big heart and expressed pure compassion towards ignorant people like us. If not for Swami Ramanuja, we can’t even imagine the dire straits that we would be in. Thus Andal celebrates her brother as “malarndha hrudayam udayavare” in the phrase “malar maarbaa”.

Thus, in order for the Kuthu vilaku called Swami Ramanuja to glow (eriya), Swami Thirukotiyur Nambi (kottu) was the reason because he shared the rahasya artham of Charama slokam and Thirumanthram. This thorana vilaku “Swami Thirkotiyur Nambi” made sure that there is a “kaal kaatu” (promise that the kuthu vilaku had to undertake). After the kaal kattu was done, the kuthu vilaku called Swami Ramanuja climbed (mel eri) the gopuram and shared the secrets with few people. Long live the generous heart of such a wonderful acharyan (malar maarba). Now if we read the phrase “Kuthu vilakeriya kottu kaal kattil mel, “mel eri”, “malar maarbaa”, we can connect them all and can recollect this important story in Swami Ramanuja’s life which changed the total format of acharya – sishya upadesa kramam.