Sri:
GodhAm udhArAm
sthuma: ( Let us eulogize the Generous GodhA ) !
The Mutthangi Kaimkaryam fund
seeking window will be open
until next Friday , July 15 .
Inspite of the pressure of time , progress
is being made to get the
Mutthangi ready for samarpaNam
to ANDAL on August 8, the
Aadipporam day at Srivilliputthur .
The copper Kavacham ,
the base for
Mutthangi has been
completed now and is
travelling to Chennai soon to start
the stitching of Velvet
cloth-based Mutthangi on it .
The Mutthangi for Sri
RangamannAr and PeriyAzhwAr will start soon after
Aadi Pooram . adiyEn will
keep you posted . The August 3 dance drama
based on NaachiyAr Thirumozhi
for performance before ANDAL is
being rehearsed . Please join
in this kaimkaryam yathA sakthi
and visit SrivilliputthUr on
Aug 3 & 8 .
From now until Next Friday ,
adiyEn will continue to write about
the
Vaibhavam of
GodhA PirAtti .
***********************************************************************************
Additional reflections on the
GodhA Sthuthi of Swamy Desikan
***********************************************************************************
Second slOkam : Swamy Desikan addresses Godhai affectionately
here as " GodhE " and
confesses that his mouna vratham was swept aside
by the power of the
auspicious guNams of Godhai , which are outside
the reach of even the
Veda manthrams . Swamy Desikan says : "GodhE
!
bhUyaseenAm ( enormous)
Sruthi girAmapi vaidhEsika: tE mahimA ".
Oh GodhE ! Your mahimai
is way beyond the reach or grasp of even
the huge assembly of the
Vedic speech . If the Vedams can not handle
the description of the glories of Your vaibhavam , how can the efforts
of
poets like me succeed in tackling such a task of praising Your guNams
( tE mahimA madhrusAm varNEshu na hi
maathi) ?
Although I comprehend
this impossibility ( ittham vidhanthamapi )
,
Your auspicious guNams
pulverize my silence (Mounam) on this
PradhOsham
evening
and propel me to speak powerfully about them
( ittham vidhanthamapi maam ThvadheeyA: guNA: mouna dhruha:
sahasA
yEva
mukharayanthy ) .
Third SlOkam
******************
Swamy Desikan
prays to Godhai now for the blessings of auspicious
speech to eulogize Her in
this slOkam . Swamy Desikan addresses
Godhai as Mother
GodhA " Janani GodhE ! " . Swamy
Desikan seeks
the
boon of clear and sweet speech for himself ( prasanna
madhurAm
vaachAm mama Thvam samvidhEhi ). Swamy desires that the eulogy
should have the content
fit to praise Her ( Thvath abhishDavArhAm
prasanna madhurAm vaacham
mama ThvamEva samvidhEhi) .
Swamy asks that Godhai
alone should grant him this boon .
Swamy Desikan also
suggests that GodhA PirAtti should grant him
the delectable vaak that
will please Her Lord's ears ( Thvath
prEyasa:
SravaNayO: amruthAyamAnam
) and which will sound sweet
like
the naadham from
her gem studded ankle aabharaNams that
she wears during
Her walk towards Her divine consort
( Thvadheeya MaNi Noopura
sinjithAnAm tulyam
vaacham
mama Thvam samvidhEhi
) .
Fourth
SlOkam of GodhA Sthuthi
******************************************
Swamy Desikan points out here that the
poets are blessed with
the power to compose delectable poems
about Godhai's Vaibhavam
through the glances of Godhai ( KaruNA katAksham) falling on
them
( Bhavathee
kaDAkshAth makarandha mucha: vaacha: sphuranthy)
.
The words comprising the sthOthrams are
like the rain of honey
( makarandha mucha:
vacha: ) . The
Jn~Anam of
the poets blossoms
( Vikaswara dhiyAm
kaveenAm Vaacha: ) from the kaDAksham of Godhai
.
Fifth SlOkam of GodhA
Sthuthi
***************************************
Here , Swamy Desikan points out that
Her compassionate KatAksham
makes even sinners gain the anugraham
of Her Lord and goes on
to explain how that happens .
Swamy says : We are those vowed to
commit trespasses against Your Lord's
Saasthrams and we are skilled
in doing it for a long , long time (
Devi ! vayam apakruthou chira dikshithA: )
.
Even in the case of long term sinners
like us , Your Lord hastens to bless
us ( asou Mukundha:
asmAdhrusAm ahnAya dayathE ) . What is the
reason
for this special act of DayA of Your
Lord ? What induces Him
to be
so compassionate to overlook of
our mahA aparAdhams ? adiyEn
concludes that there are two reasons :
(1) He is bound by You with
the flower garland that You wore ; He
is thus bound and helpless
to go against Your wish ( Tava mouLi dhAmnA niyamitha: niscchitham
).
(2) He is also subservient to You as a
result of being overcome by
the melodious nadham of your dhivya
prabhandhams , which resemble
the delectable sound arising from
the strings of the MangaLa VeeNA
vaadhyam
( Tava tantree ninAdha madhurai: girAm nigumbhai: cha
niyamitha:
niscchitham ) .
Sixth SlOkam of GodhA
Sthuthi
****************************************
Here , Swamy Desikan
visualizes GodhA PirAtti in the form of
many auspicious rivers
like SONA , TungabhadhrA , Saraswathi ,
VirajA and NarmadhA .
Swamy compares the individual attributes of
these rivers with
specific traits of GodhA's choice of words and their
assemblies in Her dhivya
Prabhandhams . Swamy states that GodhA's
aruLiccheyalkaLs are
suddha satthva mayam just like the waters of
the divine VirajA river
flowing in Sri Vaikuntam ( aprAkruthai: rasai:
VirAjA vaacha : ). In their intensity of flow , Her divine utterances
are like the flow of
river Saraswathy (VaachAm pravAha nivahE
Saraswathy iva ) . Those dhivya
Prabhandhams of Hers are natural
outpourings of Her love
for Her husband ( GodhE ! Kamithu:
svabhAvath gOdhA asi ). Here " godhA
" stands for Her aruLiccheyalkaL.
Seventh SlOkam : The
Sweetness of Her Prabhandhams
*************************************************************************
Oh GodhE !
adiyEn has understood why the ithihAsam of aadhi
Kavi
Vaalmeeki is sweet to
experience . He was born out of an anthill that
is
considerered as Your
( BhUmi DEvi's) ear ( VasudhA aathmana: tE
SravaNatha:
ValmIkatha: jaatha: ) .
As a result of that blessing , VaalmIki became an
emperor
of poets ( ValmIkatha; jaatha: Sa: Muni: kavi saarvabhouma: BhabhUva )
.
If that were to be
so, where is the wonder in Your dhivya Prbhandams
being sweet
like hony
since they arose from the lotus like face of Yours?
( Vakthra aravindha makarandha nibhA:
amee Prabhandhaa: svadhanthE
Yadh idham kim
adhbhutham ? ) .
Eighth SlOkam : The
anukaraNam of AzhwArs following GodhA
*********************************************************************************
Oh GodhE ! Your Acharyans
like PeriyAzhwAr wished to enjoy
the Lord dear to You
following Your footsteps ( GodhE ! ThavdheeyA:
Gurava: Tava priya tamam Bhavatheeva bhOkthum
icchithavantha: ) .
They wanted to express
their love for Your Lord as PraNaya bhaavanai
and experienced the pangs
of seperation and the joys of union in their
Prabhandhams ( ThvadheeyA: Gurava: nijAm bhakthim praNaya
bhAvanayA gruNantha:
ucchAvachai: viraha-sangamajai: udhanthai:
hrudhayam
srungArayanthy) . They spoke in their
prabhandhams
about the many kinds of
sorrows and joys resulting from
the experience of their seperation and union
with Your Lord
(
UcchAvachai: viraha sangamajai: udhanthai:
) and
enjoyed the resulting
SrungAra bhAvam .
Ninth SlOkam : The
Similarity of GodhA with Periya PirAtti
**************************************************************************
Oh Mother GodhE ! Those
learned ones , who comprehend
Your tatthvam see the
close similarity between You and MahA Lakshmi
and consider You as a
sahOdhari of latter ( ThvAm santha: PayOdhi
dhuhithu: sahajAm vidhu: ) . One of
the names for MahA Lakshmi is
"Chandra SahOdhari " .
They both arose out of the Milky ocean during
the churning for nectar .
GodhE ! You are a veritable Lakshmi SahOdhari
because of the many
similarites between yourselves . You arose in the
kulam
of PeriyAzhwAr ( adhivishNuchittham samuTitthavathy) . MahA Lakshmi
arose from the milky
ocean, which has the Lord at its center ( adhivishNu-
chittham samuTitthavathy)
. Both of You shower through Your speech
the nectar that
rejuvenates the world and its beings ( VachasA viswa
upajeevyam amrutham
duhAnam ) and squelch the tApams ( tApacchidham).
of Samsaaris . Therefore
, adiyEn considers You like MahA Lakshmi ,
who is the sahOdhari
of
Chandran ( HimaruchE: anyAm moorthim iva
ThvAm
santha: payOdhi dhuhithu: sahajAm vidhu: ) .Sahajam
means
" kooDap-PiRanthavaL " .
The Glories recieved
by PeriyAzhwAr due to GodhA
*****************************************************************
Tenth SlOkam : Oh GodhA PirAtti ! Your Lord is easily
influenced
by even a small amount of
sthOthram about Him by His devotees
since He is sthuthi
priyan ( sthuthi lEsa vasyath Madhubhidha: ) .
Your revered Father ,
PeriyAzhwAr composed hundreds of Paasurams
in praise of Your
Lord , which are sweet like nectar ( Taatha: thu
karNa
amruthai: sthuthi
sathai: ) . Your Lord heard them but did not go out of
His way to recognize
those eulogies . Afterwards , Your Father presented
to Your Lord those flower
garlands that You adorned and sent to Your Lord .
What did your Lord
do now ? How did he react now ? He was
overwhelmed
by Your
Father bringing the garlands adorned by You . He responded
by
honoring Your father with
the
distinguished title of PeriyAzhwAr ,
a honor that had
eluded him until then inspite of composing hundreds of
sweet paasurams in praise
of Your
Lord ( sthuthi sathai: anavAptha poorvam
mahatthara padha: anuguNam prasAdham ThvathMouLi gandha subhagAm
mAlAm
upahruthya lEbhE ) . What was not achieved earlier
through hundreds of
delectable eulogies
landed on VishNuchitthar's lap through the honor of
being recognized as
PeriyAzhwAr . Such is the power of the fragrance
of the flower garlands
having the sambhandham of Your tresses .Your
Father presented the Lord
with those flower garlands and recieved
the highest of honors
among the AzhwArs.
Our SrivilliputthUr ANDAL ThiruvadigaLE
SaraNam , Daasan , Oppiliappan Koil VaradAchAri
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