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The ''Tiruppavai'' (Tamil:திருப்பாவை) is a collection of thirty stanzas (''paasuram'') in Tamil written by Andal also Nachiyar, in praise of the Lord Perumal, (Vishnu). It is part of Divya Prabandha, a work of the twelve Alvars, and is important in Tamil literature. Kodhai Devi or Andal incarnated on this earth in the 98th year after the beginning of the Kali Era (3102 BC). She performed a wonderful vratham or prayer 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 Dhanurrasi or Sagittarius and until it moves out to the constellation of Makara or Capricorn is known as Dhanurmasam. In Thiruppavai Andal gives a universal call to all people to recite the name and glories or Lord.〔http://ebooks.tirumala.org/Home/Download/?ID=1929〕 ==What Tiruppavai says== A summary: After the sun sets, the period just before the ensuing dawn is called Bramhamuhurtham according to vedic scriptures. It is an auspicious time for it gives good thoughts and intentions. Practices like meditation and penances done during this hour, gives favorable results. According to Vedic calendar, 1 Earth-year is equal 1 celestial day. So the last 6 months on the earth (every year) is equal to 1 celestial night. Hence, the predawn period, the Bramhamuhurtha, for the heavenly beings falls in the month of Dhanurmasam. 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 means good happiness. Man is always in the quest for happiness, in order to attain which, he engages himself in various kinds of jobs. But pursue 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 7 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 3 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. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Thiruppavai」の詳細全文を読む スポンサード リンク
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