பாைை ோோான்பு – how it was done?

Paavi nOnbu is an important tradition in the lives of Tamils from times of

antiquity.

The memory of it exists till today, thanks to AndaaL who immortalized that memory
in her composition, Thiruppavai.

It is a matter of interest and inquisitiveness why this nOnbu was performed.

It is our fortune that olden compositions describing this nOnbu still exist with
us.

The most detailed account of this nOnbu and the nOnbu done in the month of ைை

(known as ைை- ோீராடல் ) are found in பரிபாடல் !

Of the 70 compositions in Paripaadal,

dedicated to ைிருமால் , ெெை்ோைள் (Murugan) and

the river ைைைை running in மைுைர ,

only 22 compositions are available with us in complete form.

Parts of another 11 compositions as quoted

by other authors of olden texts are also available.

They help us in knowing the culture and tradition

of Tamils who lived 2000 years ago.

We can say for sure that Paripaadal was composed more than 2000 years ago,

because the 11th composition that speaks about the glory of the river Vaigai

begins with the astro details as existed at that time.

It was the beginning of the Rainy season in that year

and composition details the customs that were followed

for the next 6 months (ending with the month of Thai)

with the river as an essential entity in the customs.

It is in exploring the verses of the 11th composition

with the aid of commentary written by none other than

பரிோமலழைர் (who has written commentary for ைிருை்ைுறள் also),

we come across the details of how the பாைை ோோான்பு

and the 'ைை - ோீராடல் ' were performed.

This composition was written by

ோல்லோ்ைுைனார் ,

Isai – ோாைனார் ,

PaN – பாைல யாழ்

First let us know the time period of this composition

so that we will know how old was this tradition.

The sky map can be constructed from the details of the first part of this
composition.

(It is given in

http://jayasreesaranathan.blogspot.com/2008/12/paavai-nonbu-how-it-was-done.html )

From this it is ascertained that the year was 161 BC.

That was Kaliyugapthi 2,941. (The present kali year is 5110)

It was the year of Pramaadhi,

12th day in the solar month of AavaNi,

with moon in Avitta in Chathurdasi.

The rainy season (ைார் ைாலம் ) began on this day as per tradition.

'மாரி இையை என இை் ஆற்றால்'

'Iv- aaru' here means as per tradition or destiny

making it appear that a good and bountiful rainy season is pre-determined

due to some reason.

We will discuss that in the next post.

The planetary position shows a bountiful rainy season.

It was because all the causes that facilitate such a season had existed the year
before!

That is what paavai nonbu is about – a contributive factor in rainfall.

The details of that will be taken up in the next post

And the present post is an introductory one for that.

Without knowing what Paavai nOnbu is about,

we can not say how it is a contributive factor in rainfall.

மார்ைழி arrives after a long spell of bountiful rains.

The river ைைைை is full and at many places it looks muddy in color

as the sediments have not yet settled down.

The mornings are cold and waters are ice-cold.

And the fogs have not started.

It is time for doing a vratham or ோோான்பு or the austerity

which requires the doer to control the senses.

It is time give up regular wishes such as beautifying oneself with decorative.

On the day of Full moon when moon enters Arudra (thiruvadirai)

the nOnbu begins.

(this tallies with the time as 'மைி ோிைறோ்ை ோன்னாள் '

as indicated in the 1st verse of Thiruppavai)

Parimelazhagar says that Maargazhi is known as "ைுளம் "

"ஞாயிறு ைாயா ோளி மாரிப் பின் ைுளை்ைு,"

because the moon is Arudra and the sun is in Poorvashada (pooradam).

Arudra stands for rainfall.

The day of entry of the sun in Arudra determines the rainfall

for the whole year according to Varsha-phalan.

The moon is without "ைளங்ைம் " – getting full in brightness.

It is aspected by the sun which has now taken position in the star Poorada

that ensures water.

The month when this happens is like a 'ைுளம் '-

as all tanks and water bodies are full by the time Margazhi arrives.

It is known as 'ைுளம் ' for another reason also.

The water is not fast but it gently moves along the breeze.

It is also not deep but sufficient enough to take a dip.

It is safe for the young girls to play as they take bath.

That is also why this month came to be called as ைுளம்

In this month, on the day of Full moon,

Vediks begin 'ைிழைு ' –thiruvizha (festival)

This is described like this in பரிபாடல் .

ஞாயிறு ைாயா ோளி மாரிப் பின் ைுளை்ைு,

ூமா இருோ் ைிங்ைள் மறு ோிைற ஆைிைர ைிரிோூ ல்

அோ்ைணர் ைிழைு ெைாடங்ை, புரி
ூ ோூ ல் அோ்ைணர் ெபாலம் ைலம் ஏற்ப,

'ெைம்பாைாை, ைியல் ோில ைைரப்பு!' என 80

அம்பா ஆடலின் ஆய் ெைாடிை் ைன்னியர்,

முனிை் ைுைற முைல்ைியர் முைறைம ைாட்ட,

பனிப் புலர்பு ஆடி, பரு மணல் அருைியின் ஊைை ஊர்ைர,

உைற ெிைற ோைைியர் ெோறி ோிமிர்

ோுடங்ைு அழல் ோபணிய ெிறப்பின், 85

ைையல் மைளிர் ஈர் அணி புலர்ை்ைர,

ைைைய! ோினை்ைு மைட ைாய்ை்ைன்று.

ைமயாடல் ஆடல் மழ புலைர் மாறு எழுோ்ைு,

ெபாய் ஆடல் ஆடும் புணர்ப்பின் அைர்,

அைர் ைீ எரிப் பாலும் ெெறி ைைம் முன் பற்றிோயா, 90

ைாய் அருைா ோின்று ைைை் ைைோ் ோீராடுைல்?

ோீ உைரை்ைி, ைைைய ோைி!

On the day of Full moon in Maargazhi,

young unmarried girls accompanied by their mothers go to the Vaigai.

'அம்பா ஆடலின் ஆய் ெைாடிை் ைன்னியர'

(அம்பா - mother )

They go with the prayer that the land be cool as how they experience then,

with the sun not scorching them as it used to do in other times.

That is, the prayer is for a cool and damp weather

that can happen only if the preceding rainy season was satisfactory

So the prayer is indirectly for good rains

and also for a mighty sun that shines well but not scorch the land!

The girls are accompanied by முனிை் ைுைற முைல்ைியர் -

the elderly Brahmin women who guide them on how to do that nOnbu.
Accordingly, the girls take bath in the cold waters of the river

which is brushed by a gentle breeze.

The girls the join their mothers and follow the instructions to do the prayer.

Then they circumambulate the Homa- agni

(ோோாம ைுண்டம that were constructed on the banks by the Vediks )

with the wet cloths on

Paripaadal says that they have their wet cloths getting dried up

in the heat of the Homa-agni.

The Vaigai absorbs the vapor from the drying cloths and

also the homa smoke.

That is the ோைிஸ் for the river.

This is how the Paavai nOnbu is done in Maargazhi,

on the first day of Full moon.

Paripaadal does not say about making the 'paavai'.

But other texts do tell about that.

From other texts we come to know that young unmarried girls

go to the river banks on other days too.

The elders do not accompany them.

The girls go to the river bank accompanied by their friends.

There they make the 'பாைை ' – the image of a girl on the sand

and offer flowers to it.

After this they enter the river water, splash and play in the water.

It looks as though the water is playing with them.

From Pura nanuru - 243:-

(ைிணிமணல்
ூ ெெய்ைுறு பாைைை்ைு ெைாய்பூ ை் ைைஇை்,

ைண்ையம் ஆடும் மைளிெராடு ைைபிைணோ்ைு,

ைழுைுைழிை் ைழீஇை், ைூ ங்ைுைழிை் ைூ ங்ைி

ூ ,

மைறஎனல் அறியா மாயமில் ஆயெமாடு உயர்ெிைன)

The water play is an important feature as it is told in other verses too.

From Purananuru -11:-

அரி மயிர்ை் ைிரள் முன்ைை

ைால் இைழ, மட மங்ைையர்

ைரி மணற் புைன பாைைை்ைுை்

ைுலைுெ்
ூ ெிைனப் பூ ை் ெைாய்ைு

The paavai they make is sometimes destroyed by

the flowing water of Vaigai- making the girls cry.

From Paripaadal 7:-

'மாைர் மடோல்லார், மணலின் எழுைிய 25

பாைை ெிைைை்ைைு' என அழ, '

But making the paavai and bathing in the river were important scenes seen in
Maargazhi.

This is told in a sutra 1369, in Pingala nigandu

"pani neer thOidalum, paavai aadalum" .

The pleasant screams and cries of the young girls

as they shake in the cold waters of the river

is a routine scene in pre-dawn of Maargazhi in those days.

The girls are left to play in the river because the water level is that of a
'kuLam'

This is known from the commentary on Thai neeradal!

The conditions have changed as Thai ushers in.

The water in Thai is crystal clear.

The river is calm and it is time for 'ைைை்ைை ஆடல் ' –

It is a tapas, a thavam or a time of prayer.

ைைை்ைை ோீராடல் (bathing as a tapas) is done as a continuation of

மார்ைழி பனி -ோீராடல் . (bathing in cold water)

Paripaadal describes like this.

The girls make merry in the waters in the month of Thai with "ெபாய்யாடல்".

The dance is ெபாய்யாடல் " – not a true reflection of what it seems to convey.

பரிோமலழைர் describes that the dances or / and the moves

that the girls make while dancing

have no shred of 'ைாமம் ' exhibited in them.

The moves done by the girls are very innocent,

for which one can not attribute any idea of love or sexual desire in them.

Probably the dances were on love themes

but the moves by the girls seemed to suggest that they are not love-struck.

That is why the dance was called "ெபாய்யாடல் "

After the dances on the banks and in the waters as they take bath,

the girls join their mothers and follow the instruction in prayers.

The ோோாம – அை்னி is made on the banks by the Vediks and

The girls and married women circumambulate it

and pray to Vaigai!

An amazing part of this prayer is that it is addressed to the river Vaigai

with a plea to the river to tell her (the girl)

what good she has done to do that ோோான்பு there.

Is it because it was done by her in her earlier births too?

(Does the river remember her as one who prayed in an earlier birth?)

The Nonbu that begins with a prayer to have the world cool at all times

ends in Thai with a prayer for a happy married life.

The water in Thai is clear,

therefore it is the right one to absorb the wishes exactly.

From Paripaadal 11 :-

'ோீ ைை்ைாய், ைைோ் ோீர்! ோிறம் ெைளிோ்ைாய்' என்மாரும், 115

The married woman prays that her husband's love for her never diminishes.

She prays that he never leaves her.

Some married women pray that they as a couple would remain youthful for long,

even after the wife attains the last and the 7th stage of womanhood (of ோபரிளம்

ெபண் )

They also pray for prosperity in the company of relatives.

From Paripaadal 11:-

' "ைழுை்ைு அைம ைை ைாங்ைாை் ைாைலர்ப் புல்ல,

ைிழுை் ைைை ெபறுை!" என ோைண்டுைும்' என்மாரும்,

'ூபூ ைீழ் அரியின் புலம்பப் ோபாைாைு,

யாம் ைீழ்ைார், ஏமம் எய்ைுை!' என்மாரும்,

' "ைிழைர் ைிழைியர்" என்னாைு, ஏழ்ைாறும், 120

மழ ஈன்று மல்லற் ோைள் மன்னுை!" என்மாரும்_____

After the prayer, they play music in the பாைல யாழ் set to 'பரி பாடல் '.

There is no mention of prayer by unmarried girls here.

The girls who pray there are attractive and young

They are already married and pray for a happy life with their spouse.

They sing that they had prayed to the Vaigai like that in the previous birth.

They are praying now.

Let Vaigai make them come to her (the river) and pray again in a future birth too.

முன் முைற ெெய் ைைை்ைின் இம் முைற இையோ்ோைம்;

மறு முைற அைமயை்ைும் இையை!

ோறு ோீர் ைைைய ோயை் ைைு ோிைறோய! 140

Thus ends the Thai neeradal.

Some observations are :-

(1) In maargazhi, both married and unmarried women perform the nOnbu.

(2) The unmarried girls make the paavai as a girl's play and worship that.

That is perhaps to get her used to a habit of praying for happy married life

once she gets married.

So the girl who accompanies her mother right from young days

and does on her part the playful prayer to the paavai,

continues to come after her marriage with a serious and heart-felt prayer

for a happy life with the husband.

(3) The prayer in Maargazhi is obviously for Nature

that is cool and shining simultaneously.

The prayer in Thai is a prayer for oneself.

Marriage takes importance in that.

(4) The prayer by married woman was perhaps an inspiration for girls

who are waiting to be married –

that they would pray for marrying a suitable groom.

Andaal's prayer was such that.

*************

ெிலப்பைிைாரம் also reports a ோோான்பு of the ைை ோீராடல் kind.

A Brahmin girl by name ோைைோ்ைி tells ைண்ணைி

that the root cause of her suffering of separation from ோைாைலன்

(who went after மாைைி )

was perhaps due to not doing a nOnbu in her previous birth,

that was meant for a happy married life.

It is possible to assume that Devandhi meant the Maargazhi and Thai nOnbu.

Because the nOnbu she mentioned was also about

bathing in the river and praying for happy married life.

Only the scene was different.

Bathing must be done in ெங்ைம் of river ைாோைரி (where it joins the sea)

and also includes a dip in the scared waters of

ூ ூ ர்ய ைுண்டம் and ோொம ைுண்டம் (Chandra kund).

ெ

The prayer is directed to the Lord of Love, மன்மைன் .

The prayer is for a happy married life

and also for a rebirth in 'Bhoga bhoomi' in her next birth

to lead a happy life with husband.

From

Pukaar khandam

'9. ைனாை்ைிறம் உைரை்ை ைாைை

ைணைற்ைு ஒருோோான்பு 55

ெபாய்ை்ைாய் பழம்பிறப்பில் ோபாய்ை்ெைடுை உய்ை்ைுை்

ைடெலாடு ைாைிரி ெென்றுஅைலை்ைும் முன்றில்

மடல்அைிழ் ெோய்ைல்அம் ைானல் ைடம்உள

ோொமைுண்டம் ெூ ரிய ைுண்டம் ைுைறமூ ூழ்ைிை்

ைாமோைள் ோைாட்டம் ெைாழுைார் ைணைெராடு 60

ைாம்இன் புறுைர் உலைை்ைுை் ைையலார்

ோபாைம்ெெய்
ூ பூ மியினும் ோபாய்ப்பிறப்பர் யாம்ஒருோாள்

ஆடுைும் என்ற அணிஇைழை்ைுஅை் ஆய்இைழயாள்'

The customs around the nOnbu was like this (as reported in Silappadhikaram)

after a few centuries of Paripaadal times.

(Kanangi's time was sometime in 2nd century AD)

After a 1000 years, it became a blend of

Maargazhi paavai nOnbu and

the tradition that existed in Silappadhikaram times.

The paavai nOnbu was followed by prayer to Manmatha –

instead of the prayer to the river

That is what we know from Thiruppavai.

Another 1000 years later – that is in the present times -

we have to be just content with the thought

that we at least know that such a tradition existed for very long in this land.

Even if some one wishes to do the paaavi nOnbu,

where is the flowing Vaigai?

Where are the rivers?

Where are the seasonal rains?

What have we to pray?

With matrimonial discord rising among the population,

with Nature not being seasonal and helpful,

do we know what we want?

*******************

Part -2

The connection between Paavai nOnbu and rainfall!

The benefits of Paavai nonbu are expressed

in the 3rd & 4th verses of Thiruppavai.

They are
(1) 3 spells of rainfall every month ('theengindri naadellaam, thingaL mummaari
peidhu')

(2) A robust Water cycle that will take care of rainfall over a larger area for a
longer duration – say, during the Rainy season.

The prayer for these two is enough for taking care of

all round prosperity of food, milk and wealth production.

Thinking of AndaaL as one whose mind was fixed on

praying for the Highest favor of attaining the Lord Himself,

these issues may look trivial or look out of place.

Has she given priority to rainfall and worldly riches than to a spiritual favor?

Why should AndaaL link her nOnbu with rainfall?

If we explore like this, we are in for many surprises and secrets

ingrained in the nOnbu and

more importantly the way the Lord Works –

as He has told Arjuna in the battlefield –

mE thrishU lOkEshu karthavyam kimchina na asthi,

avaapthavyam, anavaaptham cha na – karmaNi yEva varthE

'For me Arjuna, there is nothing in all these three worlds which ought to be done.

Nor is there anything un-acquired that ought to be acquired,

Yet I go on working' ( Gita 3-22)

'If I do not do work, these men would be lost.

And I will be causing chaos in life and thereby ruining all people'. (Gita 3- 24)

Therefore He continues to work non-stop

in the three worlds for which He is the protector.

The first step towards protection of the world is by His Chakra.

The visible form on Chakra is the Sun.

The sun continuously works so that the world lives on.

Surya Siddhantha records the movement of the sun

as the movement of Vishnu's feet around the earth.

The sun is fixed at a distance,

but the Lord keeps on moving around the earth

because the earth is Vishnu padam.

The first step is at Uttarayana.

The 2nd step is at vernal equinox – the Vishuvat.

After crossing the equinox,

the Lord's foot sweeps through Dakshinayana.

At Autumnal equinox, He places His 3rd step

which is personified as the step on Maha bali

(explained in the post on Kaarthigai deepam)

The foot further sweeps throughout the Dakshinyana,

only to come back to Uttarayana again.

Thus the feet of Vishnu are continuously moving around the earth.

Such a form of Vishnu which measures the worlds in steps

is that of Thrivikrama!

Praising that Thrivikrama (vOngi ulagaLantha uTThaman per paadi)

on how He works always,

AndaaL recalls the foremost benefit of such a work

which He does as personification of Chakra – the Sun.

That benefit is rainfall which is further augmented by the Shanku.

The Shanku is personified as the Moon.

The Shanku is got from the waters.

The moon is signifactor for waters.

It has been noted by sages

that moon's movement determines the rainfall.

The Chakra and Shanku, personified as the Sun and the Moon

are always going round the earth giving it sunshine and rainfall –

the two interconnected factors responsible for rainfall

thereby ensuring wealth and prosperity.

As if to remind us that

He is indeed with us always in the sun and the moon,

the Lord had taken birth Solar dynasty and in Lunar asterisms.

You want a role model for man?

The Lord showed it as Ravi-kula thilakan.

You want prosperity and riches,

He took birth in Rohini and Thiruvonam.

The lunar asterisms are special

as they cool the earth in the literal sense – by rainfall.

The monthly movement of the moon around us

ensures at least 3 spells of rain in a month.

Astrologically speaking, the major locations of the 3 spells are

(1) when the moon crosses the jala nadi – its own house of Cancer in the watery
sign- from Aslesha and Maga

(2) when the moon crosses the point opposite to the jala naadi – in ThiruvOnam and
Avittam
(3) when the moon moves in the last watery sign of Pisecs – in Poorva bhadrapada,
Uttara bhadra pada and Revathy.

These are definite signs where moon's nature of coolness and wateriness are
exemplified.

Apart from these, when the moon moves over Swathi, Rohini, and the 2 Aashaada
(pooradam & Utthradam) stars, the heavens will open up to bless the world with
rainfall.

One of these locations aided by Moon's presence in them

used to favor rainfall for at least 3 times in a month,

Like the Lord, his weapon, the shanku as the Moon keeps working non-stop.

His other weapon, the Chakra as the Sun

keeps heating up the waters poured at Moon's instance.

He, as dark clouds eat up the heated water and

shoot them down as though showering arrows from His bow, the Saarangam.

Such a busy person, a continuously working person, the Lord is,

that AndaaL has aptly recognized him as

Vamana (rakshanam through ayanas and seasons)

and Padmanabha (Shrusti – through waters)

in the 3rd and 4th pasurams respectively.

Here one may ask -

He is one who is giving without asking.

He is more caring for this world than you and me.

He will anyway do this work without expecting anything from us.

Then why should we do this paavai nOnbu and other austerities?

For this too, the Lord has given as answer in His Gita.
This world is sustained by Yajna.

There is mutual give and take between men and gods.

Give the devas their due and get from them the returns. (chapter 3, Gita).

So we can not remain quiet and say that the Lord will do.

We have to give something – we have to act.

Everything is cyclical.

Even Lord's walk around the world keeps shifting from

uttarayana to dakshinayana and dakshinayana to uttarayana.

If as told in 4th pasuram, Kannan as Aazhi (chakram or sun)

drinks waters of the oceans,

He pours them down eventually.

The water that comes down must go back to the oceans

so that He can again drink that water to continue the cycle.

On the way towards the ocean, water flows as rivers –

and the world draws its benefits from the rivers.

That is here the rivers become an integral part of prosperity.

The rivers are the reservoir for riches

as they not only ensure a good harvest but also good milk production –

happiness for animals, plant kingdom and human beings.

From ocean to clouds to rainfall, we, as human beings,

have no control over the events.

But once the rain pours down,

from that place to where the water gets back into the sea,

the river or any water body stands the risk of mis-handling and pollution.

This is here comes the role for us, the humans.

The water is Lord Himself

- as it is the life giver

- as it gives life to all entities of the world, it even nourishes the in-animate.

- as it benefits all people without any discrimination

- as it keeps moving all the time – like how the Lord is working all the time.

It must be recalled (from

http://jayasreesaranathan.blogspot.com/2008/12/paavai-nonbu-how-it-was-done.html )

that the paavai nOnbu was meant for a cool and damp world along with a shining
sun.

The prayer was to the river – any river, for,

everywhere from Ganges to Yamuna to Narmada to Kaveri to Vaigai,

the men and women have offered their prayers to the river

in the month after the rainy season when the river is still gushing briskly –

reminding one of how the Lord also moves briskly from ayana to ayana

in addition to giving us rains promptly in time

and also month after month,

at three times a month.

From His Yoganidra, Narayana has told Brahma to worship the Ganges

in the early hours in the month of Maargazhi. (told in Skanda puranam ).

The Yoganidra indicates His continuing non-stop karma that He does as Yoga.

Not only the Ganges, all the other rivers of this land are carrying His bounty –

therefore they are all recognized as sacred as the Ganga.

As if to add to the sacredness, wherever the river moves,

the Lord spreads His serpent bed to help people to do their karma!

The Lord is doing His part well.

What about the people?

Are they doing their part well?

Our role is to nourish the devas so that they in turn nourish us.

The ways of nourishing the devas have been told by the sages

such as Kashyapa, Parashara, Vasishta and Garga

who have spelt what we must do

so that waters absorbed from the oceans are poured

at the right moment in right quantity.

Their wisdom has been recorded by Varahamihira in Brihad Samhita.

Varaha mihira says that this wisdom has been acquired by the Maharishis

by observing Nature and the way she works, for generations after generations and
codified for the benefit of Humanity.

This knowledge was already forgotten in Varaha mihira's times.

But after him, it is totally neglected.

Let us see what this wisdom is about and how we fit in the scheme of things.

To understand this we must know some basics of how rainfall occurs.

I am not going to say what science has told.

This is something else – based on lunar cycle.

According to this wisdom,

rainfall at a place is connected to certain symptoms of the three worlds

and must have occurred 6 and a half Lunar cycles before.

The 3 worlds are

Prithvi – consisting of flora, fauna, men etc

Anthariksha – consisting of the atmosphere, vayu, clouds etc

and Dyaur loka – comprising the sun and the planets.

The symptoms of rainfall as found in these 3 lokas can be categorized as

terrestrial, atmospheric and heavenly symptoms.

When symptoms at all these 3 levels are noticed,

it is said that the conception or pregnancy of rainfall happens on that day.

It will be delivered as rainfall after 195 days.

If all the 3 levels of symptoms occur, there will be very good rainfall.

If one or two of them are present, the rainfall will be less to that extent.

But to have a good rainy season,

the symptoms must happen at all the 3 worlds

and for many days.

When the symptoms are there for 4 months,

then the rainy season will be too bountiful stretching for full 4 months.

The information of interest to us is that

should the rainy season start in time in the lunar month of Aashada,

the pregnancy symptoms or Garbottam must occur in Maargazhi!

It is in this context the Maargazhi nOnbu attains significance

for bestowing good rainfall as the foremost benefit!

Conception of rainfall.

The conception of rains or fetus formation or garbOttam starts

after the rainy season is over.

The time of conception begins on the day of Full moon in the month of Maargazhi.

The conception that happens in the Krishna paksha of Maargazhi

(lunar month of Maargashira)

will fall as rainfall - in the Shukla paksha of Aashaada.

The conception that happens in the Shukla paksha of Pushya,

will fall as rains in the Krishna paksha of Aashaada.

This continues in alternating paksha after 6 and a half lunar months

Similarly if the conception happens at the day time,

the rainfall will happen at night time after 195 days and

if the conception happens at the night time,

the rainfall will happen at the day time after 195 days.

The conception must be aided at all the three levels (lokas).

At the heavenly level, there must be benefic combination of planets.

The first day of conception itself is a beneficial combination

of the Full moon of Maargazhi.

As told in the Paripaadal verse 11,

when the sun is in Pooradam and the moon is in Arudra

on the day of Full moon in Margazhi,

the vedks begin their austerities by growing Agni.

There are combinations of planets that must be present during these conception
months.

One such combination is the simultaneous rise and setting of planets.

That was recorded by AndaaL as "veLLi yezhundhu, vyaazham urangittru"

The planets must be in friendly signs and in benefic combinations.

The moon and the stars must shine brightly in the month of Maargazhi.

The atmospheric signs include a silverish or whitish pre-dawn or

the pre-dawn of the color of Tamala flower.

The 'keezh vaanam veLLendru' as described by AndaaL is a favorable sign of

conception in that crucial month.
The pre-dawn must not be reddish.

But such reddish pre-dawn is a pregnancy symptom in the month of Thai (pushya)

The wind must be cool, breezy and delightful in Maargazhi mornings,

whereas it must be strong in Maasi and rough and violent in Panguni.

The clouds must be razor thin and smooth in Maargazhi.

But as the day progresses, the clouds must take the shape of aquatic animals

and look bulky.

Like this, the atmospheric symptoms are noted.

Now, about the crucial terrestrial symptoms.

This includes the human beings also.

The pleasant cries of birds as described by AndaaL

are sure symptoms of conception at that time.

The sound of cattle and children are also terrestrial symptoms.

In this connection, the happy screams of playing girls

is also recorded as a good symptom of fetus formation in Maargazhi

according to sages.

It is because

the pre-dawn of Maargazhi must be heated up –

not by agni / fire

but by sounds, rustlings, movements etc.

Who will be ready to go out in cold mornings?

The children,

that too the girls who can be seen making shrill sounds and happy screams.

Allow them to play in water,

Allow them to play their favorite game of playing with dolls,

Allow them to beat their small drums loudly,

Allow them a freedom in all these.

They will certainly wake up and go to the river even before the dawn breaks.

That is what happens in Paavai nOnbu.

From the accounts in sangam texts

we know that the girls-play was an important component of the nOnbu.

They were not mature enough to understand the religious aspect of it.

They were only habituated to performing that nOnbu every year

until they grew old enough to transform it into prayers for a good husband

and a happy married life.

But the way they moved by beating the parai,

playing in the wet sand by doing 'paavai - vilaiyaattu',

taking bath in the ice-cold water of the river with screams and shouts,

as the chill water touched them

(that is why AndaaL told "kuLLa kuLira kudaidhu neeraadadhE"

because they had take elaborate bath in the river)

were all activities aimed at warming the pre-dawn atmosphere of Maargazhi.

The nOnbu had the Vediks setting up the homa fire on the banks of the river.

Actually Maargazhi was not the time for yajnas.

But how to make the air warm?

The mandatory agni sacrifices were hence

done on the banks of the river.

It is said in Paripaadal that the river receives the warmth from the Havis
and also warmth released by the wet cloths of the girls

who circumambulated the homa kunda after the bath.

The process of GarbOttam is set in motion in this way,

at the pre dawn times in the cold month of Maargazhi

with men, women, and youngsters coming out and warming up the atmosphere

The Maargazhi bhajans and

early morning decoration of the house-fronts with Kolams

are contributing to the warming up of a time that is crucial for

ushering in the rainy season after 195 days.

If the 3 levels of symptoms are normal beginning

the Full moon of maargazhi (krishnapaksha of Margashira),

then it would be reflected in the shula paksha of Ashaada.

The nature of the up coming rainy season and the accompanying prosperity

must be observed after the shukla paksha ashtami in the lunar month of Aashaada.

It is about the Lord's Shanku, the moon doing its pre-ordained duty.

When the moon enters Swathi in shukla paksha Ashaada, it must rain.

It will rain if the conception symptoms had happened on the Krishna paksha navami
of Maargashira (in Thiruppavai it was on the day of 'Thoomani' paasuram)

The day of swathi as told above will be divided into 3 parts in the day time

and 3 parts in the night time.

(a daytime is from sunrise to sunset and reverse for night-time)

This day is a benchmark day.

Each part as told above is known as 'prahara'.

If it rains in the 1st prahara in the night –

then there will be abundant growth of all grains in the summer season.

If it rains in the 2nd prahara in the night –

growth of gingers, green grams and black grams in the summer.

If it rains in the 3rd prahara in the night –

abundant growth of paddy in the summer.

For the 3 praharas in the day time,

the same holds good in the reverse order

but they will happen in autumn season.

So the moon in swathi in Aaahada will be watched for rains.

This period corresponds to the Krishna paksha of Maargazhi

when the Nonbu began in AndaaL's times!

The particular pasuram on the 9th day is a bit harsh on her friends in waking them
up.

AndaaL does not even bother about indicting the mothers too in this pasuram.

Why should she step up the pressure with such harshness?

It is because this day corresponds to the day of Swathi in Shukla paksha Aashada

which determines the nature of next season.

The crucial day of krishna paksha navami of Maargazhi is nearing.

If they do their duty in the last prahara of the night (which is pre-dawn )

there will certainly be rains in the 1st prahara of night on Shukla paksha navami

in Aashada which will ensure growth of all crops.

Come on, quick, wake up.

We have to go to the river, make paavai, play paavai vilayattu

and bath in river.

This seems to be the urge of AndaaL which is reflected

in the first half of Thiruppavai coinciding with the Krishna paksha of Maargazhi.

In the second half, it is totally spiritual.

There is no need rush to the river (though they have to have the ritual till Thai
and after)

because the basic requirement has been taken care of.

Because if the conception has happened properly in Krishna paksha of Maargazhi,

then the rainy season will open with a bang after Shukla paksha navami in Aashada.

Varaha mihira gives utmost importance to this month, as told by sages.

On the full moon of Aashada, certain quantities of all grains will be weighed

after a prayer to Goddesses Saraswathy,

who is praised for her 'satya vaakku'.

Then again the grains will be weighed.

The grains that have gained weight in the second weighing

will be declared as those giving a surplus in the season.

The Satya vaakuu of Saraswathy shows that.

This knowledge of rains is common knowledge in those days.

The people in those days had immense

spiritual and mind power to connect with God.

They knew and followed the dictum by Maharishis

and discharged their duties as required.

In such a scenario, the atmosphere also was helpful.

The planets were helpful.

If we look at the planetary map given in the 11 th verse of Paripaadal

we will see that the rainy season ushered in just before Krishna paksha Aashada .

This coincides with Bhogi festival that occurred 195 days prior to that!

By the time of Bhogi, Shukla paksha Pushya will be nearing its end.

Foggy morning is an important symptom then.

The smoke and fire of Bhogi accompanied with the drum-beat (of parai)

had been a strong symptom to result in the start of the rainy season

at that time the verse was composed.

It means that the people have done their part well,

as how their Lord does His part well.

The nOnbu on the banks of the river works on the scientific concept

that works on Amazon or Congo river forests.

The kind of water evaporation happening in damp forests

attract more rains in those places.

In the same way, the evaporation happening in the river banks

aided by terrestrial factors (in the form of nOnbu)

attract more rains and waters in the rivers.

The 3 spells in a month is aided in this way.

Added to it is the mind and spiritual thoughts of the people

for the good flow of the river.

The people nurture the river, the river in turn nurtures them

-the case of mutual help between men and devas as told by the Lord.

The rivers work non-stop like how the Lord works.

The rivers carry the bounty of the Lord who shot the rains from His Saarangam.

The rivers are His abode.

The two prayers of the Nonbu as told in Paripaadal reminds Him only.
The dampness that is prayed during the nOnbu

reminds us of the one in VeLLam and

the prayer for the Sun shining well but not spreading its heat

reminds us of the one in Venkatam.

The river at once reminds the environs of Srirangam and Thiruvenkatam.

All feet are to these two places.

particularly to Srirangam – so that the conception takes place for Universal good.

All the life lines of Tamils were nourished in Maargazhi.

Go to Kaveri or Vaigai, the Lord is waiting nearby to bless us.

When this Nature-bound austerity is done,

Kaveri and Vaigai swell throughout their stretch.

They not only complete the water cycle – of going back to the sea

but also fulfill the ThiruvuLLam of Lord in enriching the lands.

Today we may think, that we have lost this tradition of paavai nOnbu.

No, I don't think we have lost / we are lost

There are no flowing rivers.

It is not possible to send our kids alone outside.

But the Lord is not someone to leave us in the lurch.

With changing times, he re-invents and rejuvenates something for us.

The avatar of AndaaL is a mile stone in re-writing tradition.

The Bhoo-matha has given us the Thiruppavai.

The pre-dawn heating is done these days

by the loud goshti gaanam of Thiruppavai.

The visit to the river is replaced by visit to the temple.

The more the asthiks stick to reciting Thiruppavai

as a big gathering, at every temple

or go round the streets by performing bhajans,

the better are the chances of a good rainy season

AndaaL's prediction will come true –

she said there will be rains if they take up 'Nam-paavai neeraattu'.

In our times, there will be (are) rains, if we take up

"Thiruppavai paavaattu"

As a conclusion, let me re-produce the wonderful description

of Lord in continuous action.

This is the 3rd verse in Paripaadal on Thirumaal,

Written by Kaduvan ILa veyinanaar,

on how He works with one hand,

2 hands, 3 hands, 4 hands, 5 hands,

6 hands, 7 hands, 8 hands, 9 hands, 10 hands,

100 hands, 1000 hands, 10,000 hands,

100,000 hands and

up to the non-countable number of 'Aambal' hands!

"ைூ ோ்ைல் என்னும் ெபயெராடு ைூ ூோ்ைல்

எரி ெினம் ெைான்ோறாய்! ோின் புைழ் உருைின, ைை;

ோைை அெ்ொை ோல் அமிர்ைு ைலோ்ை

ூோடுைுோிைல ைிறம்பிய ோயம் இல் ஒரூ ைை,

ூஇரூ ைை மாஅல் ! 35

முை் ைை முனிை! ோாற் ைை அண்ணல்!

ஐங் ைைம் ைமோ்ை! அறு ைை ெோடு ோைள்!

எழு ைையாள! எண் ைை ஏோ்ைல்!

ஒன்பைிற்றுை் ைடை் ைை மன் ோபராள!

பைிற்றுை் ைை மைைலி! ூோூ ற்றுை் ைை ஆற்றல்! 40

ஆயிரம் ைிரிை்ை ைைம் மாய மள்ள!

பைினாயிரம் ைை முைுெமாழி முைல்ை!

ூோூ றாயிரம் ைை ஆறு அறி ைடைுள்!

அைனை்ைும் அல்ல பல அடுை்ைல் ஆம்பல்

இைனை்ைு என எண் ைரம்பு அறியா யாை்ைைைய! 45