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SrI:
SrImathE Gopaladesika Mahadesikaya namah:
Dearest all,

Today is the most auspicious day- It is our most
merciful and most compassionate GodhA PiraaTTi- Sri
ANdAL Thirunakshathram- Adi pooram... Birthday of our
AndAL... 

There are many things that come my mind to jot down
and one can write ceaselessly about GodhA PiraaTTi's
greatness and her kalyANa guNAs; her dayA on us - the
worldly beings- her darling children... 

She took birth only and mainly to save us . She is the
avathAram of Bhooma PiraaTTi... 

Sri Manavala Maamuni says:
inRO Thiruvaadippooram;- 
emakkaaga anRO inghu ANdAL avatharitthaaL-
kunRaadha vaazhvaana vaikuntha vaan bhOganthannai
igazhdhu AzhwAr ThirumagaLaaraay.

Beautiful and simple: Maamuni says: Today is
Thiruvaadipporam. Andal appeared only for us; She
sacrificed Her eternal Vaikunta enjoyment and 
living and appeared here as the human daugher of
AzhwAr. (What a compassion of Bhumi Piraatti!)

Her famous thaniyan on Thiruppaavai:
neeLaa thunga sthana giri thaTI.... by SrI ParASara
BhaTTar.  The free translation of the taniyan is
"KaNNan is sleeping blissfully with His head on Neela
devi's tiru mArbu.  GodA  wakes Him up from His sleep
to share with Him through the 30 pAsuram-s of
tiruppAvai, what has been stated in hundreds of
vedAnta vAkya-s (declarations in the vedAnta-s) -
that we are all subservient to Him, that we belong to
Him, that our sole duty in life is to do kaimkaryam to
Him, that the jeevan is related to the paramAtmA as
Its ananyArha Sesha bhUtan.  She bound Him (enslaved
Him) by her devotional outpouring through the 30
pASurams, and enjoyed Him as she willed, and gave Him
to us as well.   This tiruppAvai is the remnant of the
outpouring from her mouth (ucchisTham) which is
available for our enjoyment. [from Sri Velukkudi
Krishnan upanyasam- in english by Sri N
Krishnamachari].

Swamy Desikan's GodhA Sthuthi is an amazing sthothra
extolling on GodhA PiraaTTi's glories. One needs to
recite this sthothra everyday... or at least today.

There is an excellent book released by our Srimad
Poundarikapuram Andavan Asramam on GodhA Sthuthi -
compiling rarest commetaries and also English meanings
in simple terms by Sri U Ve V.N Vedantha Desikan
Swami. Swami advises us to enjoy during maargazhi
month one verse a day along with Thiruppavai [as there
are 29 verses in GodhA sthuthi- one less than
Thiruppaavai]

SrivishNuchittha kulanandana kalpavaleem
Srirangaraaja harichandana yoga drusyaam I
SakshAth KshamAm karuNayA KamalAmivAnyAm
GodhAm ananya saraNa: SaraNam prapathyE II

Oh GodhE ! I perform Prapatthi at Your sacred feet as
one , who has no other recourse ! I have no one else
to save me . You are the Kalpaka creeper adorning the
Lord standing  as the auspicious  HarichandanA tree in
the flower garden of the Kulam of VishNuchitthA , your
father. The darsanam of You united with Your Lord
tightly as the divine kalpakA creeper and the 
celestial HarichandanA tree is a blessed sight to see
. In Your infinite patience with the aparAdhis , You
appear verily like Bhumi dEvi and in your limitless
compassion , You resemble Maha Lakshmi Herself . I
offer my Prapatthi at your sacred , lotus
feet as the one , who has no other means  !

Swamy Desikan described his sthuthi on GodhA dEvi and
its effect on those who recite it as "Bahu GuNa
RamaNIyaam ya: Sa bhavathi BahumAnya: SrimathO
Rangabharthu:" ( Those who recite this GodhA sthuthi  
containing the splendid tributes to the many
KalyANa GuNams of Godhai would become very dear Her
Lord , Sri RanganAthan). Swami Desikan also pointed
out the slOkams of GodhA Sthuthi arose form him out of
the fully blossomed Bhakthi for Her ( Ithi vikasitha
bhakthE: utthithAm VenkatEsAth). May we through the
recitation of the GodhA Sthuthi and contemplation on
its deep meanings enshrined in its 29 SlOkams become
dear to Sri RanganAthA , the beloved consort of ANDAL.


Sri Anbil Ramaswamy Swamin has written the
significance of word GodhA very beautifully: Let us
enjoy the same on this wonderful day.   

(This is based on an article by Sri U Ve 
Srivatsankachariar in the Saptadi Mahotsave Malar of
Srimad Andavan of Poundarikapuram Ashramam, Sri Gopala
Desika Maha Desikan.) - Anbil Ramaswamy

``Goda Stuti'' is a rare and renowned Stotram of Swami
Desikan. The word ``Go'' has several meanings in
Sanskrit. Like the famous flower `` Mano Ranjitam''
that spreads the scent of whatever flower one desires,
this word is capable of any flavor one wishes to savor
in it.

The Sanskrit dictionaries of those periods were quite
unlike the alphabetically arranged dictionaries that
we are familiar with. They were akin to Roget's
Thesaurus containing lists of words of approximately
the same or similar meanings or with a wide variety of
meanings. You can go from the "Meaning to the Word" or
from the "Word to the meaning" as you like. And, the
wonderful part of it is that the whole exercise is
presented in simple verse form (e.g.)  AMARASIMHA'S
AMARAKOSA, KESAVA NIGANTU a.k.a.  KESAVA KOSA.

For those who have not been exposed to Vyakarana
Sastra (Sanskrit Grammar considered to be one of the
Vedaangas), it may be difficult to comprehend the
nuances of Sanskrit grammar with its infinite
ramifications that provide a rich fare in etymology
and layers of meanings. I am trying to avoid the
jargons and present the essence shorn of these myriad
maze like interpretations.

This "KESAVA NIGANTU" details some 15 meanings-
Gournaarthe, Balivadane , Kirana, Kratubedayoh / Stree
Tu Syaad, Disi, Bharatyaam Bhoomou Cha, Surabhaavapi /
Nristriyoh, Svarga, Vajra, Ambu, Raschmi, Drigbarana,
Lomasu //

Of these 15, Swami Desika has utilized either
explicitly or implicitly 13 meanings in his " Goda
Stuti". Let us see how:-

1. GOUNAARTHE (WORD AND ITS MEANING) In Sloka 3, he
says- "Gode! Tvameva Janani Tvad Abheeshtavaarham
VAACHAM PRASANNA MADURAAM Mama Samvidehi" meaning "O!
Mother Goda Devi! Please bestow on me the words which
would be pleasing and gracious". That Nachiyar bestows
``Vak'' is brought out in this Sloka. What is the use
of ``Vak'', if it does not carry an ``Artha'' and what
is the purpose of ``Artha'' if it does not lead to
``Gnana''? The purpose is to augment ``Gnana''. How
she grants "Gnana'' is given in the next Sloka thus-
"Theerthair Yataavat Avagaahya Saraswateem Te"
indicating that one would acquire true Gnana by
understanding the underlying meanings by attentively
listening (Avagahya) to the erudite expositions
(Saraswateem) by Acharyas (Theerthaih) whose Vak is
steeped in the honey of Bhagavad Gunaanubhavam. This
itself is granted by her very glance. (Bavathee
Kaddakshaat).Swami Desika implies that Goda it is who
grants ``Vak'',``Gounaartha'' and the resultant
blossoming of ``Gnana" (Vikaswara Dhiyaam).

2. BALIVADE: (Cow): The word ``Go'' means Cow in
general and Kamadenu in particular. This Kamadenu
arose with Piraatti from the Ksheera Saagara when it
was churned. Its milk is nectar. It can fetch all that
one desires. Srimad Valmiki Ramayana describes how
with the help of Kamadenu, Vasishta entertained and
fed the entire retinue of Viswamitra; And, how as
desired by him, on another occasion, she chased away
Viswamitra and his hordes by creating a huge battalion
of warriors.  Swami Desika compares Nachiyar to
Kamadenu in Sloka 9 thus-  " Viswa Upajeevyam Amrutam
Vachasaa Duhaanam"
The nectar of Kamadenu is accessible only to great
Sages like Vasishta; but, the nectar of outpourings of
Nachiyar flow to the benefit of all without any
discrimination- (Viswa Upajeevyam). Here, Swami Desika
is supported by KAATAKA Mantram (3-3-9-12)-
"Kaama Vatsaa Amrutham Duhaana"

3.KIRANA (COLOR) The word ``Go" also means Color.
Swami Desika indicates this in Sloka 22 thus-

Dhoorvaa Dhala Prathimayaa Thava Deha Kaanthyaa
Gorochana Ruchirayaa Cha Ruchendriyaah / 
Aaseeth Anunjitha SIKHAAVALA KHANDA SOBHAAM
Maangalyathaam Pranamathaam Madhuvairi Gaathram // The
color of Lord''s Tirumeni is blue- black like the rain
bearing clouds. The color of Tirumeni of Bhoomi Devi
is green like the grass (Dhoorvaa Dhala Pratimaa). The
color of Tirumeni of Periya Piraatti is golden like
Gorochana(Gorochana Ruchiraya). When the green and the
gold reflect on the black Tirumeni of the Lord, it
shines like the neck of a peacock. (Mayil Kazhuthu). 
Sikhaavala = Peacock; Khanta Sobha = the beautiful
hues of its neck

4. KRATUBEDA (YAGNA) ``Go'' also means ``Yagna''.
Saranagathi is considered the greatest ``Kratu'' or ``
Velvi''. The glory of Saranagathi known as ``Nyasa
Vidya'' has been extolled in detail in Swami Desika''s
"Nikshepa Raksha". Alwar also hails Saranagatha as "
Seidha Velviyar"- One who has done what ought to be
done - ``Krita Kritya'' in the words of Swami Desika.
Swami in his ``Paduka Sahasram'' actually ridicules
those who do Yagnas without doing Saranagathi as
"Pasuvada Parisesham Panditho Naama Yagnam" that they
are under the illusion of having done something
without actually doing what ought to be done. In fact,
the best Yagna is that where the Atma is dedicated to
the Lord since the Vedas say "Om iti Aatmaanam
Yunjeetha". The Rig Veda Mantra which commences with
the words - "Yah Samithaa'' declares that of all the
Yagas done with Samith etc, it is this Atma Samarpanam
that makes the ``Yajamana'' a ''Svatvaran''-One who
has done perfectly the best of all Yagnas.  Swami
Desika even at the outset (Sloka1) surrenders himself
to Goda saying "Godaam Ananya Saranah Saranam
Prapadhye" And, again in the concluding Sloka (29) he
confirms this saying " Charana Kamala Sevaam
Saaswatheem Abhyupaishin" The implication is that the
Srisooktis of Nachiyar will create in the readers an
earnest desire to do Saranagathi yagna.

5. STREE TU SYAAD (Supreme Lady) ``Go'' also means
Lady (Stree). What a lady? The One who acts as the
Purushakara (Mediatrix) in recommending the Jeevas to
the Lord. How can she do this?

In Sloka 14, he uses the word "Easwari" which can mean
she lords over with the Lord or may be over the Lord
himself !.

In Sloka 15, he calls her the beloved of the Lord. So
beloved, indeed, that He cannot transgress her
recommendations. He proves this by explaining how the
Lord accepts her garland on his ``crown'' in
preference to the very ``Vanamala''- however fragrant
(Aamodavataa Api); however pleasing (Hridayangam Api);
however colorful (Raagaanvida Api); however soft
(Lalitha Api) and however great it may be in other
respects (Guna Uttaraa Api). That is the quality of
the Stree.

In Sloka 8, he says that the Alwars (including her
father, Periyalwar)experienced moods of
``Samslesha''(Union) with the Lord and
``Vislesha''(Separation) from the Lord only by
SIMULATION whereas the bhavas came to her naturally as
she was Stree and had no need to simulate.  Bhoktum
Tava Priyatamaam Bhavatheeva Gode!  Bakthim Nijaam
Pranaya Bhaavanayaah Grinaantah / 
Ucchaavachaih Viraha Sangamajair Udanthaih
Sringaaarayanti Hridayam Guravah Tvadeeyaah //

6. DISI (DIRECTION) ``Go'' also means ``Direction''.
In Acharya''s imagination, Lord Ranganatha suffers
from ``Dikbrama" while in deep slumber and could not
differentiate between North and South! He cleverly
employs a pun on the words "Dik Dakshinaapi". In
accordance with Kavya Alankara, Swami Desika says that
the Lord''s Dikbrama was cleared since ``Dakshina''
(South)  became ``Uttara''(Elevated) because the South
had acquired the blessings of the Avatara of Nachiyar
there. "Dik Dakshinaapi Paripaktrima Punya Labhyaath
SARVOTTARAA Bhavati Devi Thava Avataaraath" - (Vide
Sloka 16)

7. BHARATYAAM BHOOMOU ( (EARTH, LAND etc) ``Go'' also
means ``Earth'', ``Land'' ``Paramapada'' etc. all
denoting a ``place''. By the words "Saakshaath
Kshamaam"(sloka1) Swami Desika points out that Goda is
none other than Bhoomi Devi (Mother Earth). Parasara
Bhattar explains this aspect in his "KAISIKA DWADASI
MAHATMYAM" in the "LAKSHMI KALYANASLOKAM".-

Kritraaghasah Kashamayati Kesavah Sreethaan
Akinchanaan Thaan Kamalaa Kataakshayet / 
Na Cha Prasajya Pratisheda seethi Yath Kshamaa
Tvamevorvi! Sahasva Mamaapi //

It is believed that this Lakshmi Kalyanam represents
the wedding of Nachiyar with Sri Rangamannaar. Swami
Desika has echoed this in his ``Rahasya Sikhaamani''
and ``Saaraswaadini'' several times. Our Sampradayam
holds that during this wedding, Periyar invited
Nammalwar and others to witness and bless the couple.
Swami Desika says that it was because she vested the
powers of ruling on Manu and his successors that they
ruled their kingdom for a very long time (Chiram)-
Vide Sloka 23.  "Maathah! Chiram Niravisan Nijam Aadhi
Raajyam / Maanyaa Manu Prabrithiyor Api Maheekshithaa
Te // "O! Mother! The great emperors like Manu and his
successors worshipped you and Sri Lakshmi along with
the Lord himself and were thus able to rule their
kingdom for long"

In Sloka 7 as well as in Sloka 21 Swami uses the word
"Vasuda" to denote Nachiyar. ``Vasuda'' is another
name for Bhoomi Devi. ``Vasudaatmanaste'' in Sloka7
and  ``Vaachaalayanti Vasude'' in Sloka 21.

8. SURABI (FRAGRANCE) The word ``Go'' refers to Surabi
which also means ``fragrance''. What is fragrance?
Only speech that is truthful can be regarded as having
fragrance.  Alwar detested falsehood in these words-
`` Payan Alla Seithu Payan Illai Nenje1"(There is no
use talking worthless things); "Kollum Payan Illai,
Kuppai Kilarthanna Seivathai Vayaal Pugazhndu, Vaaimai
Izhakkum Pulaveerkaal" (O!Poets! Why do you forfeit
truth by praising worthless people like a cock
scrambling garbage?"; "Maari Anaiya Kai, Maalvarai
Thinn Tholl Yenru Paaril ore Patriyai Pachai Pasum
Poigal Pesave"(Why do you indulge in utter falsehood
by praising undeserving people saying that they are
munificent like the showers and have shoulders like
boulders etc just to gain some silly gains?).

Swami Desika refers to this fragrance in several
slokas.  In Sloka 10, he says "Tvam Mouli GANDHA
SUBAGAAM" that Nachiyar''s tresses carry fragrance.

In Sloka 17, he says that even though the Lord has the
fragrant lotus like naval (Naabhi Kamalam); has the
fragrance of Sandal paste imprinted on his chest when
Sri Lakshmi embraced Him; has his eternal aroma of the
Vedas under his lotus feet (Paada Kamalam), it is the
fragrance of Nachiyar''s garland that was so
irresistible for him that he bowed His head to receive
the same.  Viswaayamaana Rajasaa Kamalena Naabhou,
Vakshasthale Cha Kamalaa Sthana Chandanena/ Aamoditopi
Nigamair Vibhuringri Yugma Dhathe Nathena Sirasaa Tava
Mouli Maalaam
//

In Sloka 19, he says- "O! Devi! The Upanishads deemed
to be the fountainhead of Vedas (VedaSiras) have been
praising the fragrance of your Lord. How did He
acquire this fragrance? He bedecked Himself with the
garland worn by you earlier.  "Thungair Akrithrima
Girah Svayam Uttamaaghaah Yam Sarva GANDHA iti
Saadharam Udvahanti / Aamodam Anyaam Adi Gachati
Maalikhaabhi So Api TVADEEYA KUTILAALAKA VAASITAABIH
//"

9. DRISHTI (SIGHT) "Go'' also means ``sight'', ``eye''
etc. In the very first Sloka, Swami refers to "Sri
Rangaraja Harichandana Yoga Drisyaam". `` Drisyam''
means `` beautiful to behold''. Both the Lord and
Nachiyar are beautiful to behold because they together
look like the ``Harichandana'' tree over which climbs
the ``Kalpaka Valli'' creeper in the garden (Nandana)
of Vishnu chitta.- " Vishnu Chitta Kula Nandana
Kalpavalleem Sri Rangaraja Harichandana Yoga Drisyaam"

10. SVARGA (HEAVEN) ``Go'' also means ``Svarga''.
Though it is generically applied to Heaven, the word
Svarga is sometimes used as a Paryaaya Pada
(equivalent) of Moksha. This view is supported in the
KATOPANISHAD Mantra- Svarge Loke Bhayam Kinchit
Naasti, Na Tatra Tvam Na Jarayaa Bibeshi / Ubhe
Theethvee Asanayaa Pipaase, Sokhaadiko Modate Svarga
Loke //

Both Bashyakara and Upanishad Bashyakara have adopted
this Svarga Sabdam to denote Moksham

What is Moksham?  "Yas Tvayaa Saha Sa Svargah / Nirayi
Yas Tvayaa Vinaa"- Being with the Lord is Svarga
(here, Moksha) and being separated from Him is Niraya
(Hell). Nachiyar''s words in Tiruppavai "
Koodiyirundhu Kulirndhu" and ``Un Thannodu Uravel
Namakku Ingu Ozhikka Ozhiyaadhu" are significant in
this context. This implies that Goda grants this
``Serkai'' of Jeevatma with Paramatma. For what? For
rendering eternal service to Him. In the Phalasruti
(Sloka 29) Swami Desika says that reciting this Stuti
will create a desire to do this service-"Sa Bhaavaat
Bahumaanyah Srimad Ranga Bartuh/ Charana Kamala SEVAAM
SAASWATHEEM Abhyupaishyan //

11.  VAJRA ( THUNDERBOLT, THAT WHICH CUTS ASUNDER) The
word ``Go'' also refers to Vajraayudha, weapon of
Indra. ``Dhaa'' has the connotation of ``cutting
asunder'' The Vyutpatti (Derivation) goes like this:
Ghaam = Vajram; Dhaayati =Avakhandayati Iti Goda'' Our
position bereft of Lord''s mercy is itself a
thunderbolt for us. Swami Desika says that " if it
were not for Goda, the merciful glance of the Lord
would not have fallen on me".(Sloka 24) ``Paarsve
Paratra Bavathee Yadi Na Aaseeth, Praayena Devi
Vadanam Parivarthitham Te". Positioning on either side
of the Lord, Sri Devi and Bhoo Devi cut in preventing
the Lord''s turning away like lightning conductor
which diverts the havoc of thunder.

In Sloka 25, he says that the Lord''s Swatantryam is
out to punish the Jeeva for wrongful acts; but the
glance of Bhoo Devi cuts asunder His harsh intention,
restrains Him from imposing punishment and turns it
into a favorable disposition- " Karma Anubandhi Phala
Dhaana Rathasya Bhartuh Swaatantraya Durvyasana
MARMABIDHAA Nidaanam //

12. AMBU (WATERS) Yet another meaning of ``Go'' is
``Waters'' Here, it denotes the holy purifying
waters-``Thooya Neer". Swami Desika says that a dip in
Ganga and Saraswati rivers can wash away sins. But,
the same effect can be had if one dives deep into the
meaningful flow of Nachiyar''s outpourings. He
indicates this in Sloka 4-"Theerthaih Yataavat
Avagaahya Saraswatheem Te'' and again in Sloka 26, he
says- 
Range Tadit Gunavato Ramaneeya Gode Krishnaa AMBUDASYA
Gathithaam Krupayaa Suvrishtyaa / Dourgatya Durvisha
Vinaasa Sudhaa Nadheem Tvaam Santhah Prapadhya
Samayanti Achirena Thaapam // ``O! Gode! You act as a
river of ambrosia to relieve the good souls of their
distress and to terminate the malignancy of Samsara"

13. RASCHMI (RAY OF LIGHT also, STRING OF
FLOWERS-GARLAND) Another meaning of ``Go'' is ``Ray of
light'' The word ``Raschna'' is from the Datu-
``Rasch'' which has also been interpreted as a string
of flowers. This is evident from Veda Vaakkhyam-
"Imaam Grinaath Raschanaam" It refers indirectly to
Nachiyar''s offering the Lord the garland of flowers.
What kind of garland? The ones that she had worn
earlier. This interpretation has been hailed by all
Sampradayastas since she is the "Soodik Kodutha Sudark
Kodi" Swami Desika mentions this about a dozen times
in ``Goda Stuti''- 
Sloka 5 : "Niyamas Tava
Mouli Dhaamnaa" 
Sloka 10: "Tvan Mouli Gandha Subagaam Upahritya
Maalaam" 
Sloka 14: "Tvad Buktha Maalya Surbeekrita Chaaru
Moule" 
Sloka15: "Mouli Srajaa Tava Mukunda Kireeta Bhaajaa" 
Sloka 16: "Tvan Mouli
Dhaamani Viboh Sirasaa Griheete" 
Sloka 17: "Dathe Nathena Sirasaa Tava
Mouli Maalaam" 
Sloka 18: "Choodapadena Parigrihya Tavottareeyam
Maalaamapi Tvad Alakair Adivaasya Dhattaam Sloka 19:
"Aamodam Anyam Adigachati Maalikaabhih
So Api Tvadeeya Kutilaalaka Vaasithaabih"
Sloka 20: "Dhanyo Samastha Jagataan Pitur Uttamaange
Tvam Mouli Maalya Bhara Sambharanena Booyah"
Sloka 21: "Rangeswarasya Tava Cha Pranaya Anubandhaath
Anyonya Maalyaa Pari Vrittim"
Sloka 28: "Alaka Vinihithaabih Sragbir Aakrishta
Naathe"

Thus, Swami Desika has aptly applied to `` Goda'', 13
out of the 15 meanings provided by KESAVA NIGANTU.

14. Now, we will consider the explanation of
Yadhavaprakasa and others for the term ``Godavari''
which Swami Desikan has also adopted.

According to MATSYA PURANA, people go to Ganga and
other rivers to get rid of their sins. But, Ganga and
other rivers come to Godavari in what is known as
``Godavari Pushkaram'' once in 12 years in the month
of ``Thai'' to get themselves purified. Great scholars
well versed in Dharma Sastras have adopted this in
"GODAVARI MAHATMYAM", ``GOUTAMI MAHATMYAM" (Goutami is
another name for Godavari) and in "SRI BADRACHALA
KSHETRA MAHATMYAM".  Swami Desika has brought this out
in Sloka 12- Praayena Devi Bavathi Vyapadesa Yogaath,
Godaavari Jagad Idam Payasya Punaate / Yasyaam Sametya
Samyeshu Chiram Nivaasaath Baagirathi Prabrutayorapi
Bavanti Punyaah // "O! Devi! Probably, it seems that
Baagirati and other rivers become purified (Punyaa
Bavanti) for long periods( Chiram) by mingling
(Sametya) with your waters".

Incidentally, it is said that when Sri Rama was
searching for Sri Sita, he inquired Godavari whether
she had seen Sri Sita. Out of fear for Ravana,
Godavari kept mum even though she was aware of the
abduction of Sri Sita by Ravana. Thus, she had
incurred a sin. She got this expiated when Nachiyar
took Avatar and assumed the name of``Goda''

15. Another meaning of ``Go'' is ``Song''. Swami
Desika has adverted to this when he says-" Maal Irum
Cholai Ninra Sundaranai Churumbar Kuzhar Godai
Thoguthu Uraitha Pain Thamizh Pathum Vallaar Tirumaal
Adi Servane" Sri Parasara Bhattar in his "KAISIKA
DWADASI MAHATMYAM" refers to Nachiyar as "Paada Vall
Nachiyaar". We can see this in Tiruppavai itself
internally on many occasions where the words
``Paadi'', ``Paada'' and ``Paadavum'' etc. have been
employed by Goda   Piraatti.
======================================================
Srimanyai VishNu chitthaaryamanOnandhanahEthavE!
nandhanandha sudharyai gOdhaayai Nithya MangaLam!!
-Sri Manavaala Maamunigal

AndAL ThiruvaDigaLE SaraNam
regards
Namo Narayana
dAsan

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