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 __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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