Thiruppavai Lyrics In Tamil Pdf With Meaning
Anfos Sin
Thiruppavai is the Hindu Spiritual Song which is sung by Andal also called as Nachiyar, who is fairly known as the best devotee of Lord Perumal. Thiruppavai contains of 30 Pasurams which is for 30 Days of the Month Margazhi. Here we have given you all 30 songs lyrics in Tamil with its meaning.
The Inner Meanings of this Paasuram
Aazhi Mazhaik KaNNA Oh Venerable AchAryAs , who pour down the rain of JnAnam and whose eyes are flodded with the showers of aanandham (bliss) through Bhagavath anubhavam ! Nee onRu kai karavEl Please bless us with all the meanings of the three rahasyams without holding back any. Aazhiut-pukku after entering the milky ocean of Upanishads muhanthu kodu taking the quintessential meanings aarthu yERi and roaring like a lion Oozhi mudalvan uruvam
pOl mey karutthu You (AchAryAs) who have the dark hue of the Lord due to your constant meditation of that dark-complexioned Lord and You who are filled with infinite dayA similar to that of the Lord and who are the embodiment of His compassion (Tanmayathvam) Paazhiyam thOLudai PaRpanAbhan kaiyil Aazhi pOl minni You who have the radiance arising from your dhivya JnAnam Valampuri pOl ninRu athirnthu You roaring like HayagrIva ghOsham (JnAnandha maya vijaya ghOsham) thAzhAthE thinking that there will be inauspiciousness , if You (as AchAryAs)do not perform upadEsam to your sishyAs Saarngam Udaittha
Sara Mazhai pOl showering the JnAna varsham (torrent of JnAnam) like the bhANa Varsham ( the torrent of arrows leaving KodhanDa Raaman's Saarangam bow) Ulahinil Vaazha For the people of the world to survive and live Mahinzthu peythidAi please rain (of JnAnam) with joy naangaLum mahizhnthu
Maarghazhi neerAda so that we will engage in the most exalted (Maargha seersham/thalai siRantha) act of Prapatthi/SaraNAgathi at Your sacred feet ! (Summary ): In the Ongi UlahaLantha Utthaman Paasuram ,ANDAL equated AchAryAsto "VaLLal Perum PasukkaL" orthe most generous and lofty milk cows.The sishyAs through the anugraham of theseAchAryAs drink the milk of JnAnam.In the 4th(next) paasuram , the AchAryAs are compared by ANDAL to the dark ,rain-baring , monsoon clouds that pour downJnAnam on those , who seek their refuge and uplift them from the taapams ofsamsAram and prepare them for Moksha Siddhithrough the sacred rite of aathma-samarpaNam.SadAchAryAs serving as KaaruNyAmrutha Meghams Sri P.B. AnnangarAcchAr Swamy(PBA) has given us ten pramAnams frompurAnams and AzhwAr paasurams that effectively compares SadAchAryAs to rainbearing clouds . At the end of that discourse, Sri PBA Swamy has quoted theSanskrit slOkam ,
( LakshmInAthAkhya Sindhou Sataripu jalatha: praapya KaaruNyaneeram--DesikEndhra pramoukai:);
this slOkam describes how the KaaLa Megham named Swamy NammAzhwArplunged deep into the ocean of DayA known as LakshmInArAyananand showered copiously on the mountain peak (Naathamuni) and how thoseauspicious waters flowed from there in the form oftwo fountains ( UyyakkoNDAr and MaNakkAl Nampi) , which joined to form the river( AaLavanthAr) and which enteredinto the immense lake of RaamAnujA ; That lake overflowing with JnAna theerthamexited through 74 sluices (74 SimhAsana adhipathis) to bless the samsAris continously .AchArya RaamAnujA as a Daya-laden rain cloud adiyEn is reminded of the many passages in Swamy Desikan'sYathirAja Sapthathi that eloquently compare AchArya RaamAnujA to the rich daya-ladencloud cooling us ( SamsAris) with and uplifting us through the downpour ofdivine JnAnam :Sruthi Surabhaya: SuddhAnandha abhivarshuka VaaridhA: --SlOkam 47
(These clouds have the fragrance of VedAs and shower the purest of pure blissall around).udhgruhNItham upanishadsu nigUDam arTam -- ---SlOkam 25
( here AchArya RaamAnujA's hands dipping into the deep ocean of Upanishads andbringing out their essential meanings (SaarArthams) is described.SlOkams 30 (paanIya Sindhu:), 32 ( anthyam varNam prathayathi), 60 (nirucchEdhA Yathipathi DayA
dhivya taDinee --samAplaavayathi/ that never drying GangA pravAham known asYathirAja"s Daya immerses mein it ).Abhinava Desikan's insights One Illustrative example of the brilliant insights backed up by UbhayaVedAntham of Abhinava Desikanis given below:The ThiruppAvai vratham observers are ParamaikAnthis ( Those who will notworship anyone other than Sriman NaarAyaNan and will not ask anything forthemselves); hence , they will not pray to the rain god VaruNan (DevathAntharam)for boons to bless them with abubdant showers.The Gopis addressed therefore theGod of rain as "Aazhi Mazhaik KaNNan " .KaNNan is the name for theadhyakshakan /nirvAhakan (commander) of the rain clouds.He is the antharyAmi ofthe Meghams.The gopis addressed Him as JnAna VairAgya KaaruNya KalyAna guNasamudhram and Sarva Tanthra Svathanthran and invoked HIM for the copious rainfor the Subhiksham (well being ) of the world .The greatness of ANDAL's reverence for Tamizh language Sriman PerukkAraNai Swamy points out that ANDAL has used the uniqueTamizh letter (Zha) ELEVEN TIMES in this paasuram : Aaazhi , Mazhai , OOzhi ,Paazhiyam , thAzhAthE , Vaazha , Maarghazhi , Mahizhnthu ---.The use ofletter "Zha" is unique for Tamizh BhAsahi (language) ANDAL's fatherused it (ZHA) TEN TIMES in 285th Paaasuram of Dhivya prabhandham ( Kuzhal IruNDu--).Itlooks like the daughter went beyond him in this matter !This paasuram is a great one that celebrates the glories of SadAchAryans andtheir KaaruNyam .There are many other deep meanings that adiyEn could notinclude due to the need to keep the postigns brief. adiyEn will be faced withthis dilemma throughout this series of postings and request devotees'understanding. There is so much more .Some more..adiyEn has covered so far the first four of six pentads of ThiruppAvai. Tomorrow,adiyEn will cover the special meanings of the fifth paasuram. This is anappropriate time to describe briefly the natural divisions into which themeanings ofThiruppAvai have been classified.The total thirty paasurams of ThiruppAvai have been grouped in to sixsets of five by AchAryAs (5x5+5=30).These six sets of five focus on the following six topics:(1) First Five: The ways/steps to perform NOnbhu aredescribed.(2) Second Five: Maidens , who have recently fallen in love withthe Lord are awakened.(3) Third Five: Those , who are deeply in love with KrishNan for a longtime and born in great kulam are awakened.(4) Fourth Pentad: At NandhagOpan's house, DhwAra PaalakAs, NeeLai and KaNNanare awakened.(5) Fifth Pentad: The Maidens prepare KrishNa to a state in which Hecan listen to their appeal .(6) Sixth Pentad: Krishnan is ready and the Gopis reveal thepurpose of their visit and pray for the boons of eternal kaimkaryam .These sets of six paasuram pentads have also been described to carry fivesets of other meanings:(1) Laksha panchakam (pentad) to salute the five laksof maiden at AaypAdi, who participated in the vratham .(2) AvathAra panchakam dealing with the five states of the Lord:
Param in First Paasuram, VyUham in second, Vibhavam in the third,AntharyAmi in the fourth and ArchAvathAram in the Fifth paasuram of today.(3) The third set of meanings relateto artha Panchakam:
The Lord, TheJeevan , the means, the Phalan of SaraNAgathi and the obstacles that stand in the wayof attaining that Moksha Siddhi.(4) The fourth set of meanings focus on:
the Karma, JnAna, BhakthiYogams and the two ways of Prapatthi Yogam ( Sva Nishtai and AchArya Nishtai).(5) The fifth level of meanings comes under the title of Kaalapanchakam, which is the five divisions of time of the day for a Sri Viashnavan:
Abhigamanam, UpAdhAnam, Ijyai, SvAdhyAyam and Yogam. Please refer toSri VaishNava Dinasari postings on the Bhakthi list for additionalinformation.(6) The sixth level of meanings focus on BhAgavatha Svaroopa panchakam: (a) SathkAra Yogya PradhAnar
(b) SallAbha Yogya PradhAnar
(c) SahavAsa Yogya PradhAnar
(d) Bheethi Yogya pradhAnar
(e) Preethi Yogya PradhAnar (Bhakthi paravasar)The above are five different kinds of BhaagavathAs known for one or otherunique features in Bhagavath- BhAgavatha Bhakthi.In view of these glories, ThiruppAvai has assumed the role of a rare dhivyaprabhandham. It contains the quintessence of the meanings of the majorUpanishads.Additional information on artha panchakam concepts and their coverage inThiruppAvai Paasurams as well as the deeeper meanings referred to in thisintroductory posting for the first set of five paasurams can be accessed in the1996 Marghazhipostings archived in the Bhakthi List under AzhwArs/ANDAL section. Sri VenkatIyengar's home page on SrivilliputthUr has also valuable additional informationincluding beautiful images of ANDAL and RangamannAr. Please enjoy them. SriVenkat (adiyen) Iyengar of Baharain has audio files of theThiruvallikkENI GOshti headed by Sriman M.A. VenkataKrishNan Swamyrecitingmelodiously the Paasurams of ThiruppAvai in the most traditional manner. Pleaseclick here (GodaStuti, tpavai1, tpavai 2, tpavai 3) to listen tothem.Soodikkoduttha NaacchiyAr ThiruvadigaLE Saranam ,
Sarvam KrushNArpanam asthu
RaamAnuja Daasan , Oppiliappan Koil VaradAchAriSatakOpan
Literal Meaning according to Dr.V.K.S.N. Raghavan (The cowherd women folk practising the Srivratham (PaavaiNonbu) awaken another maiden , who has self complacency in her earnestdevotion to the Lord. Oh the daughter of our uncle! You are takingrest and sleeping on the soft bed, while the lamps are lit all round the dazzling hall(with inlaid gem stones)of your mansion filledwith aroma of the incense . Please (get up) and open the lever-lock ofthe shining doors (with inlaid gems) of your chambers.(As the inside of the chambers is apparent , these gopis could see within the enclosure and so call the aunt, the mistreess of the house). Dear Aunt! Could youplease awaken your daughter? Is She dumb or deaf or exhausted and tired out?Or has She been cursed with long spell of sleep? (may be, that is thereason for her sleeping without responding to us). To awaken her from this hypnotic sleep, (let us) recite as remedy, the numerous names of theLord as "God of the Supreme magical power (MahAmAyan), the Lordof Goddess MahA Lakshmi ( Maadhavan) and Vaikuntan (the Lord ofSri Vaikuntam).Inner Meanings of this Paasuram "MaamAn mahaLE":Here a very subtle SaasthrArtham is revealed. By addressing thesleeping girl as the daughter of the uncle, dEha sambhandham
(bodily relationship as a Bandhu) is indicated. BandhUs areof two kinds: anukoolars and prathikoolars. anukoola BhandhUs aresupportive of Bhagavath-BhAgavatha- AchArya Kaimkaryams .Prathikoola BhandhUsare against such kaimkaryams and interfere with the performance of suchkaimkaryams .One has to seek the company of the anukoola BhanthUsand reject the company of Prathikoola BhandhUs. The Gopi who is beingawakened is an anukoola BhnadhU and hence she is awakenedwith ardour.(Sri PBA Swamy)"MaamAn MahaLE":MaamAn is the SadAchAryan, who is more important than Father,Mother and all BhandhUs. MaamAn MahaL is the antharanga sishyan of thatAchAryan (Sri UtthamUr Swamy) adiyEn is reminded of the relationship ofPrakrutham Azhagiya Singar as antharanga sishyan to HH the 42nd PattamAzhagiya Singar of blessed memory."ThoomaNi maadatthu suRRum ViLakkeriya ": Mudhal Paadham
ThoomaNi Maadam is the eternal, defect free , all revealing Vedam (NigamaSoudham). " SuRRum " refers to the six angams
(limbs ) of Vedam like SeekshA et al ." ViLakku" is JnAnam or UpabrumhaNamslike Smruthi , PurANas that explain the esoteric meanings of theVedAs.( Sri UtthamUr Swamy)Sri PBA Swamy intreprets this first Paadham of eight lined paasuramthis way: The place from where there is an unhindered view of theenvirons is called Maadam. This is also decribed as "PrajnA PrasAdham"by sages.MaNi Maadam connotes the Maadam made luminous with nava vidha(nava rathna) sambhandhams . These nine kinds of
relationships are: Pithru-Puthra BhAvam , sEsah-sEshi BhAvam , Bharthru-BhAryABhAvam, sva-SvAmi BhAvam , JnAthru-Jnyea BhAvam , AadhAra-aadhEya BhAvam, Rakshya-Rakshaka BhAvam and SarirAthma BhAvam. The intellect (consciousness)that comprehends thes realtionships is ThoomaNi Maadam." SuRRum ViLakku Yeriya "refers to the JnAna dheepams shining in that ThoomaNi Maadam.AzhwArshave referred to this JnAna dheepam (ViLakku)often :" JnAnac ChudarViLakku yERRinEn , uytthuNar-vennum oLi koLL viLakkERRi , mikkAnaimaRayAi virintha ViLakkai" et al. All of these paasuram passagesrelate to the Sakala Saasthra Bheeja Bhutha "AkAra Vaachyan", SrimanNaarAyanan.For the YajamAnan of the ThoomaNi Madam , these sublimemeanings of Moola Manthram are shining all around.PerukkAranai Swamy describes the ThoomaNi Maadatthu adhikAri as theone who has the clear comprehension of the UpabruhmaNams of Vedamlike Githai, Manu Smruthi, Saathvika PurANams , which elaborate on theLord saluted by the Vedams as Akhila hEya prathyanIkan ( full of all UtthamaGuNams) amd anantha KalyANa GuNa Svaroopan ( embodiment of limitless auspiciousattributes).SECOND PAADHAM: " DhUpam kamazha Thyuil anai mEl kaNN VaLarum " :Abhinava Desikan refers to three things with respect to "DhUpam Kmazha":(1) JnAnam (2) AnushtAnam and (3) VairAgyam. This adhikAri is resplendentwith the practice of Nithya , naimitthika KarmAnushtAnams and hasdispassionate view (VairAgyam) towards life's happenings ." Thyuil aNai mEl kaNN vaLarum " :This adhikAri has the aanandhAnubhavam of a Brahma JnAni. "mEl KaNNVaLarum " has been intrepreted by Sri PBA Swamy as the adhikAri blessedwith JnAna chakshus that is expanding day by day (mElE mElE Valarum KaNN).Third Paadham : " MaamAn MahaLE ! MaNik Kathavam ThALL thiRavAi":The inner meaning of MaamAn MahaLE has been covered earlier. Themost precious esoteric meanings are kept under lock and key by SadAchAryAsuntil the Sadh-sishyan earnestly begs for their Upadesam . Then , the SadAchAryanunbolts the lock of
the gem-studded door blocking that jnAnam. PerukkAranai Swamy intrepretsthe KarmAs as the lock for the door ( sarIram) hiding the AathmA (KousthubhaMaNi).FOURTH AND FIFTH PAADHAMS :"MaamIr avaLai yezhuppIrO ? Unn MahaL thaann UmayO ? anRiccheviDO? ananthalO?PerukkAraNai Swamy identifies " MaamIr "as an address to MahA Lakshmi( LakshmI SambhOdhanam).MaamIr also stands for AchAryAs and their AchAryAs .The appeal is madeto them to instruct this adhikAri on Brahma Vidhyai and prepare them forkaimkaryam . After receiving this parama MangaLa UpadEsam from AchAryAs, the adhikAri becomes deaf , dumb and bind.Sri PBA Swamy quotes a Neethi Saasthra Vachanam in this context: " parivAdhEshu yE MookhA: , pathirAccha parOkthishu , pararanthrEshujAthyAndhAs dhairjitham bhuvana thrayam " This blessed adhikAri benefiting from AchArya UpadEsam will be dumb when it comes to nindhanam(criticism ) of others , deaf to other's blaming them , blind when it comesto seeing the dhOshams of others according to the above Neethi SaasthraVaakyam ." Unn mahaL thAnn ANANTHALO?"is the concluding line of the fifth Paadham . "MahaL " is realted by Sri PerukkAraNai Swamy as Prapannan , who
is LakshmI puthran .Abhinava Desikan intreprets "ananthal" as matham or Gharvam orIrumAppu or Justifiable pride based on the knowledge that this UtthamadhikAri being keenly aware of his aakinchanyam (helplessness), ananyagathithvam ( having no one else for succor
and recourse except the Lord) and MahA VisvAsam ( Total faithin the Lord as SaraNAgatha Rakshaka Achyuthan ).SIXTH PAADHAM : " YEMA PERUM THUYIL MANTHIRAPPATTAALO?"Are You under the spell of incantation of a Manthram ? Are You boundstill by a Manthra PrayOgam? This Utthama adhikAri is under the spell ofashtAksharam ( SvarakshaNE svAnvaya nivruthi nyAyam according to Sri PBASwamy). That AshtAkshara manthram has caused this adhikAri "YemaPerum thuyil" as AzhwAr stated: " peyyumA muhil pOl VaNNA ---mayyalyERRi mayakka unn mukam MAAYA MANTHIRAM THAANN KOLO?".SEVENTH & EIGHTH PAADHAMS: "MAAMAAYAN MAADHAVAN
VAIKUNTHAN YENRENRU NAAMAM PALAVUM NAVINRU --".PerukkAraNai Swamy has beautiful interpretations of the word chosenby ANDAL : "MAAMAAYAN". He gives three intrepretatons:
(1) Maa+aayan = the Big Gopa KumAran
(2)Maa+ aayan = that Gopa Kumaaran associated with MahA Lakshmi ( Maasabdham of MaalOlan, Maadhavan);He is thus Sriya: Pathi (3) maa+ aayan = maa being "not " andaayan meaning " a cowherd boy ". Our Lord is not a Aayan (not bornin the cowherd clan) but is MahA VishNu incarnating as GopAlan forDharma Samrakshanam ." Maadhavan Vaikunthan yenrenRu naama palavum navinRu":EmperumAn's sankalpam makes us remember Him or forget Him ( Mattha Smruthi:of Geethai). When the Sahasra- Naamams of the Lord are recited , all anishtams (inauspiciousness) are removed . AzhwAr says in this context: " pErAyiramudayeerpEr kaNDeer nunn mahaLai theerA nOy seythan". His sankalpam is behindSubham and anishtam. Hence learning about
and reciting His many Naamams (Naamam palavum naavinRu) like MaamAyan, Maadhavan , Vaikunthan and others gives one the parama sukham of immeresion in the blissful ocean of Bhagavath anubhavam in a state of "anyathkimchith karthum dhrashtum smarthum" ( not being able to do anything ,see anything or think of anything).Sri PBA Swamy suggests that the naamams of " MaamAyan , Maadhavan ,Vaikunhtan--" will fit the SadhAchAryan as well since AchAryan is a MaamAYan, who performs many wonderous deeds ( alchemist who transforms Iron (us)in to Gold through His Upadesams), Maatavan or MahA Tapasvi ( tapa: SvAdhyAyaNiratham tapasvi) and Vaikuntan( Vaikunta-prathan , who helps usto reach Vaikuntam through Prapatthi maargam).
Soodikkoduttha NaacchiyAr ThiruvadigaLE Saranam ,
Sarvam KrushNArpanam asthu
RaamAnuja Daasan , Oppiliappan Koil VaradAchAriSatakOpanDay-10 nOtruch chuvarkkam