Dhanurmasam | Tiruppavai | Pongal Month

Thiruppavai means penance/ pious observance that includes fasting and prayers for achieving something good.

The word "Thiru" translates to holy. The word "Pavai" refers to the rituals performed by unmarried girls to God to uphold a vow. Pavai is also a genre. It is the melodious singing of songs by the devotee to please God.

One popular religious observance kept by people of Southern India is the Dhanurmasam month, also known as the Pongal Month. During this month, devotees sing Thiruppavai hymns, one each per day, for 30 days and offer the Pongal as Naivedyam to Lord Krishna/ Lord Ranganatha Swamy.

Dhanurmasam is the name of a solar calendar month that falls between the 15/16th of December to 14/15 th of January. It is the Sagittarius month. It is also known as "Margazhi" month in the Tamil Calendar.

Pongal is a recipe prepared during this month by the devotees with rice and split moon dal (cooked well in steam) and then topped with pepper, ginger, cashew nuts, cumin, etc. This Pongal is offered to God as naivedyam after the worship during these 30 days. So, it is known as Pongal Month also.

Now, coming to Tiruppavai, the original ritual was performed by a saint known as Goda Devi to uphold her wish to marry God. She is a Tamil saint born in Sri Villiputtur, Tamil Nadu, in the 8th century CE. She was a priest's daughter and naturally was attached to God from her childhood. She loved her God so dearly that she vowed to marry Him only and performed the ritual of worshiping God in the form of Krishna assuming herself as a cowherd. She created verses, one each per day for 30 days, and sang them melodiously with pure devotion abstaining from all worldly desires. She invited other maids from her village also to join in her worship. She offered flower garlands after testing them herself to assure herself they were fresh and good. In the end, she got married to the Temple God Ranganatha Swamy in Sri Rangam as per the wish of God (who appeared in a dream to her father and ordered him to do so) and transformed into an idol beside him in that temple.

From that period onwards, the devotees started to perform this ritual during the same period every year worshiping Goda Devi as Andal (or as Ranganayaki Taayar) and Lord Ranganatha Swamy.

During this period, we worship Vishnu in the form of Sri Ranganatha Swamy or Krishna and Lakshmi as Andal or vice versa. Each day, we chant one Pasuram from Tiruppavai (chronologically) and offer Pongal as naivedyam to God after the worship. It culminates on the final day as Makar Sankranti.

Tiruppavai Essence

Thiruppavai is a profound expression of Vedic knowledge, summarized in 30 hymns. On the surface, it involves the performance of rituals through the chanting of hymns and observing fasts to attain material benefits, such as enjoying a feast with Krishna or receiving a small drum-like instrument from Him. However, if you delve deeper, you will discover the true treasure: a transcendental spiritual reunion with God. It requires a lot of deep meditation into the meanings of each hymn.

For the time being, I am providing the general layman's perception of the significance of Tiruppavai.

Tiruppavai contains 30 hymns which are to be recited daily during the month of Margazhi (Dhanurmasam) with true devotion to God for attaining some spiritual benefits. It was performed by Andal, a divine saint, more than a millennium ago to marry Lord Krishna (replicating the ritual performed by Radha and other Gopis during the Dwaparayuga). So, if we observe this ritual, we too can attain a reunion with God.

The first five hymns of the Tiruppavai introduce the main theme of the ritual. They emphasize the importance of maintaining purity in both body and mind and of abstaining from all material pleasures during the Margazhi season. Devotees are encouraged to focus on the virtues of God and to sing songs that glorify Him. Offering flowers to God is also an important practice. By engaging in these actions, the sins from both our past and present lives can be eradicated through God's grace. Ultimately, He will grant us the Parai, which represents the eternal blissful reunion with Him.

In the next ten hymns (hymns 6 to 15), Andal emphasizes the awakening of her friends, encouraging them to take a purifying bath, wear clean clothes, gather flowers, and perform the ritual together so that everyone can benefit from it. She inspires each gopika by reminding them of their inherent virtues and urges them to leave their homes to participate in the ritual and enjoy its spiritual rewards. 

 

Andal describes the natural daily life and activities occurring in the surroundings, such as the blossoming flowers, the chirping of birds, the churning of milk, the ringing bells around the necks of the cattle, the echoes of temple bells, and the melodious tunes sung by the sages visiting the temple. She points out to her companions that all of these elements are signs of the approaching dawn and the time for worship.

Hymns 16 to 20 describe her visit to the temple. The temple in this case is supposed to be that of Lord Krishna's house. She approaches the gate along with her companions and requests the guards to open the gates as she, along with her friends, likes to sing the awakening songs to Lord Krishna. She awakens Krishna's father and mother, and brother Balarama along with Krishna. But, She needed to awaken Niladevi before Krishna. So, she awakens her in the stanzas 18 to 20.

The last nine Pasurams (21 to 29) deal with the glorification of Krishna's virtues. In  the 27th pasuram, Goda Devi enlists her desires to feast with him. The 28th and 29th Pasurams describe her ignorance and her surrendrance before Him.

The 30th hymn is a concluding envoie attesting herself as the daughter of the temple priest, Vishnu Chitta, and the assertion that whoever sings these 30 hymns with pure devotion to God will attain Krishna's grace. 

For Tiruppavai Pasurams (with full meanings), you may go to this link and read the hymn you want.

For Makar Sankranthi celebrations (and 4-Day Pongal festivities), you may like to view this post.

Thiruppavai Thaniyans- Significance and Meanings

What is Taniyan

A taniyan is a composition glorifying a Guru, an Acharyan, or the author of a spiritual rendition. It is a song or hymn paying respects in cognizance of the reverential intellectual being.

In Tamil literature, according to their grammatical rules, there are prefatory verses/songs known as "Paayirams". These Paayirams are known as Taniyans in the Vaishnava Sampradayam.

Taniyan is composed at the beginning of any divine or literary composition. It has been an obligatory ritual to revere the great seers of divine literature before presenting their works in script form.

The name or title "taniyan" is a Tamil word. It combines the words "tani" and "yaan". Tani means that which stands alone or unique. The suffix of "yan" is an affectionate personification mark.

Thiruppavai Thaniyans

Thiruppavai taniyans are hymns composed in praise and reverence of Sri AandaL who provided us a holy composition of 30 hymns glorifying an observance known as "Paavai' or Vrat by performing which a devotee can attain moksha or reunion with God.

These taniyans were composed by ParAshara Bhattar and Uyyakondar swAmigaL during the 12th century and 9th century AD, respectively.

We sing ParAshara Bhattar's taniyan first and, then, 2 taniyans of Uyyakondar before starting Thiruppavai. In all, three hymns are sung before starting the Dhanurmasam Vrat.

I am presenting the taniyans in order of rendition, the first one from ParAshara Bhattar and the other two taniyans from Uyyakondar.

NeeLAtungastana giritatee suptamudbhOdhya krishNam

paarArthyam svam shruti shata Sirah siddham adhyApayantee|

svOcchishtAyAm sraji nigaLitam yaa balAkritya bhunktE

gOdA tasyai nama idamidam bhooya EvAstu bhooyaha|| (1)

Meaning:

Awakening Krishna who was resting on the breasts of NeeLa, and imparting him the truth that the entire living beings including her own (Goda's) dependence is on Him as established by the hundreds of hymns from the crowns of Vedas (namely Upanishads, Vedanta, etc.), Goda Devi forcefully enjoys Krishna by binding him with the flower garlands (which she tests herself by wearing them before offering to him).

I pay my respects to such Goda Devi again and again.

Here, Krishna was blissfully sleeping with NeeLa Devi when Goda Devi arrived to offer her services to Him. She reminds him the factt that he does not belong to a single person but the entire universe is dependent on him (and that she is living only to do services to Him) and thus binds Krishna with her love and bhakti.

annavayal puduvai AndAL arangarku 

pannu tiruppAvai palpadiyam innisaiyaal

pAdikoduttAL narpAmAlai poomAlai

choodi koduttALai sollu || (2)

Meaning:

Annavayalai refers to the Swan (annam) and paddy or green (vayal) fields. Puduvai refers to Srivilliputtur where AndAL was born. Goda Devi was born in the beautiful place of Srivilliputtur where there was an abundance of paddy fields and lakes full of swans, She offered a garland of melodious Thiruppavai songs and garlands of flowers to God. Let us pray to her (sollu) and sing her poems.

Goda Devi was born and walked through the green fields of Srivilliputtor like swans. She composed the beautiful Thiruppavai Paasurams and sang them melodiously to God Sri Krishna. She offered Him flower garlands, after wearing them with love, and thus bonded Krishna to marry her. Let us pray to her and sing her songs so that she can lead us to Moksha.

choodi kodutta sudarkodiyE tolpAvai

paadi yaruLavalla palvaLayAi naadi nee 

vEnkadavaRku ennai vidhi enra immAtram

nAm kadavA vaNNamE nalgu || (3)

Meaning:

O AndAL, shining like a flare of lightning, you are the first one to offer garlands adorned by you to God! You composed songs and sang them melodiously like the sounds of beautiful bangles to please God. Just like you obtained Lord Venkata's grace, please take us also to His abode with your graceful guidance.

Goda Devi was the first blessed being to offer garlands worn by her to God. She tested the flower garlands by wearing them on her neck and around her bun (she used to tie her hair into a bun similar to Krishna who used to wear a peacock feather in his tied-up bun). So the embedded hair of Goda used to glow like a lighting spark. Her colorful bangles used to make beautiful sounds while she sang her composed hymns. Lord Venkateswara refers to Lord Krishna as both are the forms of The Supreme God.

So, above are the important taniyans to be recited while performing the Thiruppavai recitation. Even though these taniyans are perhaps intended for the Dhanurmasam Vratam, I sing these three taniyans daily during my everyday worship. These three taniyans and the concluding hymns from Thiruppavai (Paasurams 29 and 30) are performed by me daily. It gives much satisfaction.

Thiruppavai- A Holy Composition of 30 Verses by Andal (Goda Devi)

Thiruppavai is a collection of 30 stanzas or verses (known as paasurams in Tamil and Telugu languages). Sri Vaishnava Sampradaya people regard this Tiruppavai book as very auspicious. They narrate the performance of a ceremony known as Holy Penance (Thiru Pavai) as construed by Goda Devi also known as Kodai in Tamil Language (and as Choodikudutha Naachhiyar).

Goda Devi, Author & Devotee 

These Tiruppavai paasurams were composed by Sri Goda Devi, also known as Andal, who was a great devotee and lover of Lord Krishna (presently in the form of Sri Ranganathaswamy in Srirangam Temple). She was the adopted child of a great priest named Vishnu Chitta of Srivilliputtur temple near Madurai. She was attracted to God since childhood and developed pure love and attachment to Him as she grew up. She decided to marry God and not any human being. To achieve unity with Him, she performed the ritual of Pavai as a vow or penance. She would offer garlands to God after testing them for freshness. So, she came to be known as Choodikudutha naachhiyaar.

Tiruppavai Significance

Thiruppavai refers to the revered Pavai, a type of penance performed primarily by young women to achieve specific desires. Kothai, also known as Andal, undertakes this significant ceremony under the guise of a religious ritual. This practice takes place during the auspicious month of Marghazhi, which runs from December 16 to January 14, a time deemed part of the celestial dawn in heaven.

In her role as a cowherdess, Goda Devi invites other young girls to join her in performing this ritual to seek eternal bliss for all. She continues this practice for all 30 days, rising early at Brahma Muhurtam each morning and worshiping God with a verse she composed in praise of Him. So, she wove 30 paasurams, one each per day, and performed this ritual. On completion of this penance, God appears in a dream to her father and orders him to get her married to Him in the Sri Rangam Temple. 

To know how to perform Dhanurmasam rituals, view this article about "Dhanurmasam".

Tiruppavai Contents

The first five verses of Tiruppavai introduce us to the main purpose and theme of this ritual. While common people seek happiness in life, Andal pursues a deeper form of eternal happiness and bliss—attaining unity with God. Although other members of her group may believe she is seeking worldly happiness like them, Goda Devi emphasizes that true fulfillment comes from worshiping God rather than from material luxuries. She encourages people to rise early in the morning, take a bath, and make offerings of flowers and sincere prayers to God, seeking His blessings and true happiness in their lives. Goda Devi also asserts that honest prayers can bring rain and prosperity.

The next ten stanzas of Thiruppavai emphasize the importance of collective participation and highlight how nature and surroundings contribute to the success of one's penance. Andal stresses the significance of honestly fulfilling daily duties rather than avoiding them under the guise of being busy with spiritual rituals. She goes around her neighborhood, waking up each friend to join her in the ritual and describing the beautiful aspects of nature, such as the chirping of birds, the vibrant colors of the sky and clouds, the blooming flowers, their enchanting fragrances, the bells ringing from the necks of cattle, the reverberating echoes of chants from temples, and the sounds of conches. 

Andal reminds everyone that these elements are part of daily life and encourages them to rise early to find inspiration in their surroundings. She urges them to perform their daily routines while also engaging in spiritual meditations and rituals. Furthermore, she advises that we should restrain ourselves from indulging in worldly pleasures by curtailing our desires, ego, prestige, and pride. Only then will God be pleased, granting us all blessings and happiness.

In verses 16 to 22, the text describes the awakening of Lord Krishna's father, mother, brother, consort Neela, and finally, Lord Krishna himself. In these verses, the author praises their great virtues while emphasizing that God is not limited to certain chosen individuals but is accessible to all His devotees. It’s important for everyone to remember this truth and not to hinder others from seeking His companionship and blessings.

In the following five stanzas, from 23 to 27, Andal asks for Krishna's forgiveness for waking Him up so early in the morning, while also glorifying Him by listing all His virtues. The 28th verse highlights the humbleness and ignorance of people in recognizing or realizing God, and it requests that He kindly bestow His gifts upon them in the form of eternal bliss.

Verse 29 describes her vow and the determination of other devotees to perform the Pavai ritual in order to attain eternal happiness and find relief from worldly problems.

Verse 30 serves as the concluding stanza, summarizing her collection of these 30 verses, known as Pasurams. This verse emphasizes their dedication to God and states that anyone who recites them daily for 30 consecutive days without fail will receive all the pleasures and blessings from God.

This text captures the essence, importance, and purpose of Thiruppavai, which is recited by Sri Vaishnava devotees, especially during Dhanurmasam, a month that occurs from December 16 to January 14 each year.

To learn more about the story of Andal or Goda Devi view this "article on Andal's life and her greatness".

Each one of these 30 paasurams has been provided by me with full meanings in my other posts tagged with the label "Tiruppavai".

12 Alwars (Saints) of Sri Vaishnava Sampradayam in Hinduism

Who are Alwars?

Alwar was a title in the Tamil language given to Seers.

Alwar or Azhwar is one who is immersed in the Almighty's devotion, and thereby, setting an example to people as to how to attain the self-realization. They can be classified as Saints.

The Vaishnavas of the Vaishnava Sampradayam, the followers, and worshippers of God Vishnu, (popularly known as Srivaishnavas), boast of their 12 Alwars as the great seers of enlightenment.

Alwars are those who preached and practiced the lifestyle of Sri Vaishnava sampradaya and showed to people how to reach God through their unconditional devotion.

Each Alvar is an embodiment of a certain part or element of Lord Vishnu. So, the Alwars represent God's own form in human form.

They were sent to this world to restore dharma and spirituality among people.

The Alwars stressed the importance of surrendering before the Almighty with pure devotion as the only way of attaining moksha or Salvation.

The title "Alwar" or "Alvar" (sometimes written as 'Azvar' to stress its Tamil pronunciation) refers to people (saints) immersed in God - in God's bhakti and knowledge. Alwars wrote songs showing their utter, pure devotion and profound love towards God. They practiced everything they preached and got themselves reunited with God after leaving their body.

To know more about them, click here.

Twelve Alvar Saints and One Sage/ Guru

There are 12 Alwars according to this Sri Vaishnava sampradaya.

A poetic verse or stanza (in Sanskrit) designed for prayer describes the names of these Azvars and one more sage or Guru as follows:

"Bhutam Sarascha Mahadahvaya Bhattanatha
Sri Bhaktisara Kulasekhara Yogivahan
Bhaktanghrirenu Parakala Yatindra Mishran
Srimat Paramkusha munim pranatosmi nityam"

So, the twelve names according to above verse are as follows:

Sanskrit Name                                  Dravida (Tamil) Name

1) Bhuta Yogi                                             Poothatta Alwar
2) Saro Yogi                                               Poigai Alwar
3) Mahadahvaya  Yogi                                Peyalwar
4) Bhattanatha  (Vishnu Chitta)                    Periyalwar
5) Sri or Andal (Goda Devi)                        Andal (Chudi Kodutha Nachiyar)
6) Bhakti Sara                                             Tirumozhi sayyalwar or Thirumalisai Alvar
7) Kulasekhara                                            Kulasekhara Alwar
8)Yogi Vahana                                            Thiruppani Alwar
9) Bhaktan Ghrirenu (Vipranarayana)             Thondaradippodi Alwar
10)Parakala (Kalivairi)                                Thirumangai Alwar
11)Mishra Kavi (Madhura Kavi)                  Madhura Kavi
12)Parankusa (Satakopa)                            Nammalwar (Karimaran)

In the above verse, one more name "Yatindra" is also mentioned (after Parakala in the third line). This "Yatindra" refers to Sri Ramanujacharya, the great sage, and preacher of srivaishnavism. But his name is not included in the 12 Alwars. In the above verse, it is stated that we are bowing with great devotion and respect to all these 12 alvars and also to the great sage Ramanujacharya. Yatindra means the great sage.

Chronological Order
The names in the above verse have been placed to rhyme for prayer purpose even though all of them have been mentioned in the serial order.

But, the exact chronological order of these Alwars or saints has been established by many seers as follows:

1)Poigai Alwar:
He lived during 4200 BCE and believed to have lived for 3000 years along with Poothatta and Peyalvar. He rendered 100 verses in praise of God Vishnu.

2)Poothatta Alwar:
He is also believed to have lived during Poigai Alvar time for 3000 years and rendered 100 verses in praise of God Vishnu.

3)Peyalvar:  
Lived along with Poigai Alwar during the same period for 3000 years. He also rendered 100 verses.

4)Thirumalisai Alvar:
He also lived round about the same period of 4200 BCE but for how many years not confirmed. He created 96 verses and another 120 verses.

5)Madhurakavi Alvar:
He lived during 3100 BCE for about 450 years and created Kanninun Siruthambu 11 verses. He got drawn by some amazing light and went in search of that light crossing hills and forests through thousands of miles. There he met Nammalvar under a tree and was inspired by him and became his disciple.

6)Nammalvar:
Nammalvar lived also during 3100 BCE but he lived only for 32 years. He spent most of his life from early childhood without eating anything and sitting under a tree in meditation. Madhurakavi Alvar reached him and tested his knowledge and became his disciple. Nammalvar composed the most number of hymns and verses and was the topmost contributor for spreading the Vaishnavism. He is the author of Thiruvaimozhi with 1102 verses. He also wrote many other works like Thiruvasinyam,  Periya Thiruvandhadhi, Thiruvirutham.

7)Kulasekhara Alvar:
He was a Chera dynasty king who lived during 3075 BCE for about 67 years and developed love towards Lord Vishnu in the form of Sri Ram and renounced the kingdom. He composed Perumal Thirumozhi with 105 verses.

8)Periyalvar:
Periyalvar lived around 3050 BCE and is the father of Goda Devi or Andal. He was also known as Vishnu Chitta. He lived for 87 years. He was a priest in Villiputtur temple. He found Goda Devi in his Tulasi plants and brought her up. He composed Periyalvar Thirumozhi with 473 verses.

9)Andal:
Andal previously known as Goda Devi appeared as a baby to Vishnu Chitta in 3005 BCE in his tulsi plants and was brought up by him. She developed utter love towards Sri Krishna and worshipped Him and determined to marry Him. She used to wear the flower garlands that she made for God to test them and then offer to God. God also liked those garlands and insisted that Vishnu Chitta should bring only those garlands worn by her for his worship. Andal composed Thiruppavai with 30 verses in praise of God which are recited by people during the Pongal month culminating into Makar Sankranti for attaining the blessings of God and attain moksha. She also composed some erotic verses in love of God known as Nachiyar Thirumozhi numbering to 143 verses. She united with God by marrying Him after completion of the Thiruppavai and settled in the temple with God as an idol. To read the full story of Andal or Goda Devi click here.

10)Thondaradippodi Alvar:
Thondaradippodi Alvar lived around 2800 BCE. He composed Thirumalai and Thirupalliezhuchi.

11)Thiruppan Alvar:
Thiruppan Alvar lived around 2760 BCE and composed 10 verses.

12)Thirumangai Alvar:
Thirumangai Alvar lived around 2700 BCE for 108 years. Just like Nammalvar, he also contributed much to the Vaishnavism literature by composing many works. He composed Periya Thirumozhi with 1084 verses and some other verses.

All these compositions of these Alvars are combinedly known as "Nalayira Divya Prabandham" meaning a holy book of 4000 verses. This Nalayira Prabhandam is the sacred epic book for all the Vaishnavites. These verses are recited at all important festivals and spiritual ceremonies of the Vaishnava community.

You can view these verses at this Link of Ramanuja Organisation website.