SrI Godasthuthi

Annotated Commentary in English by

Oppiliappan KOil SrI Varadachari SaThakOpan

CONTENTS 0 lkm2 fGdshti 83 79 77 75 73 71 68 65 63 59 Slokam 29ofGodasthuthi Slokam 28ofGodasthuthi 30 Slokam27ofGodasthuthi 29 Slokam26ofGodasthuthi 28 Slokam25ofGodasthuthi 27 Slokam24ofGodasthuthi 26 Slokam23ofGodasthuthi 25 Slokam22ofGodasthuthi 24 Slokam21ofGodasthuthi 23 22 Slokam19ofGodasthuthi 20 1 iaaa fGdshti 86 61 NigamanamofGodasthuthi 31 57 55 53 51 48 46 44 42 Slokam 20ofGodasthuthi 36 21 Slokam 18ofGodasthuthi Slokam 17ofGodasthuthi 19 Slokam 16ofGodasthuthi 18 Slokam 15ofGodasthuthi 17 Slokam 14ofGodasthuthi 16 Slokam 13ofGodasthuthi 15 Slokam 12ofGodasthuthi 14 Godasthuthi Slokam 11of 13 12 Slokam 9ofGodasthuthi 10 1 lkm1 fGdshti 39 Slokam10ofGodasthuthi 11 Soa fGdshti 33 31 27 24 20 17 14 7 Slokam8ofGodasthuthi Slokam7ofGodasthuthi 9 Slokam6ofGodasthuthi 8 Slokam5ofGodasthuthi 7 Slokam4ofGodasthuthi 6 Slokam3ofGodasthuthi 5 Slokam2ofGodasthuthi 4 Slokam1ofGodasthuthi 3 2 nrdcin 1 1 Introduction 1

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intellectual capabilities andimperfectanus intellectual capabilities meanings ofthethree manthrams&artha Our ThAyArhasgrave concernsaboutour ka thOnRum vahaiPuduvairkkOnGodhai byus,Herchildren( panchakam canbeunderstoodclearly ofth meanings the deepandprofound Hertw forusthrough performed upadEsams thedaug Taniyan pointsoutthatGodhai, oftheUpanishads). Theword“iRu VidhyAs “MaRai- iRuthipporuL”orth taniyanidentifiesth vyAjam (excuse).This Hi blessed tousbyGeethAchAryanusing dhvayam with25lettersand“iRuthipporuL” “Yettezhutthu” isThirumanthiramorasht C KurukshEthram. Lord (PaarthasArathy)tothegreatwa the AshtAkshari,Dhvayamandfinally,Chara clearly through Herpaasurams,theesoter Godhai, ThedaughteroftheseerSrivilli M poruLum iraNdin iNaipporuLum “yettezhutthin taught us: MaNavALa PerumALNaayaNAr, whichsumm Let uscommencethisannotatedcommentary iyal valitthEr Arucchuna valitthEr iyal OMMENTS EANING tottu vaittha maRai iRuthi maRai vaittha tottu PuduvairkkOn Godhai kavi paadal poruL teriya-kAttinALE” teriya-kAttinALE” poruL paadal kavi Godhai PuduvairkkOn : : INTRODUCTION TO GODHA STHUTHI STHUTHI TOGODHA INTRODUCTION ïIman v e daNtacay nakku Iraivar tammaith- tammaith- Iraivar nakku ! v pporuL yellAm tonRum vahai vahai tonRum yellAm pporuL e »qnaway ga e quintessence of Sruthi (V ofSruthi e quintessence R vya eda St Rem e siÚxÄa R> kivtaik

vi paadalporuLteriya-kaattinALE e threeVaishNavamanthrams andartha Akshari; “iraNdin”isthemanthra rathnam, ic andVedicmeanings htAnam. Sheknowsthat theSaasthrArtha- pputthUr (VishNu-Chitthar)revealedtous uit > e CharamaslOkamwithits32lettersas e limitations incomprehending thedeeper s dear sishyan and friend Arjunan as a asa Arjunan andfriend dearsishyan s rrior ArjunA on the battle field of rrior ArjunAonthebattlefieldof o prabhandhams in a way through which inawaythroughwhich o prabhandhams hter ofPeriyAzhwArSrivilliputthUr panchakam because of our inadequate panchakam becauseof ourinadequate ma SlOkamgivenbythemostmerciful with atributeinTami istheCharama slOkam of32letters thi” reallymeans“last”orfinal.This < sdaùid. Rk arizes theessenceofwhatGodhai esrI, edam and the 32 Brahma edam andthe32Brahma iRuthip poruL yellAm iRuthip poruLyellAm (rahasyArthams) of l paidbyAzhahiya ). 1

sadagopan.org sadagopan.org Desikan Swamy of Oppiliappan Sannidhi. ofOppiliappanSannidhi. Desikan Swamy BhaktaRathnaSevA Swamy, U.Ve.Desika sampradhAyic scholarssuchasU.Ve.Ragh ontheseslOkams ofGodhASt insights deep learningatthefeetofmanysadAch ofAhobil is currentlyanAasthAnaVidhvAn important forus.HeisthenephewofU.V of ThiruppAvaiwiththehelp thesooksh of That iswhytheunderstanding extremely importanttousandtheseupadE Charama slOkamfromHerLord. Henceth theavathaar considered is functions. AndAL th devi,NeeLAdeviare BhU MahA Lakshmi, from ANDALthroughHerprabhandhamstous Namm followed byVishvaksEnarandSwamy pravarthakan” ortheFirstAchAryan.Our Regarding theAchAryaparamparai inour Jn~Anam) ofthetattvams willresu the sacredloreandthreerahasyams).Only “adhyAthma-saasthra-artha- visEshams”(the from thefutileeffortsoflearningSaasthrams tattvams likeIsvaran,Jeevan,prakruthiand haveupadEsamfrom Therefore, Oneshould Buddh distractions (Chanchala most ofus,wh It isverydifficultfor M Bahu-klEsam Jn~Anam “saasthra parama-hitham chosethemetho meagre intellectsandthereforeasthemost oftheme nirUpanam (thefullcomprehension buddhEscchalana kaaraNam kaaraNam buddhEscchalana EANING upadesaath Harim buddhva buddhva Harim upadesaath viramEth sarva karmasu” karmasu” sarva viramEth : of a Scholar like U.Ve. Sri of aScholarlikeU.Ve.Sri i) tolearnaboutthetrue d of UpadEsam inthetimehonoredandprovenway: d ofUpadEsam lt from such foolish efforts. efforts. lt fromsuchfoolish ose minds are easily influenced by many ose mindsareeasilyinfluencedbymany AryALs is exceptional. We will be including isexceptional.Wewillbeincluding AryALs SampradhAyam, PerumALisour“prathama e.Abhinava DesikaSriUttamUrSwamyand e.Abhinava ThAyAr (ANDAL) is our second AchAryan ThAyAr (ANDAL)isoursecondAchAryan a Matam. His scholarship arising from his arisingfrom a Matam.Hisscholarship huthi fromthekalakshEpamsofmany am of BhU Devi, who realized the VarAha theVarAha Devi,whorealized am ofBhU mArthams (subtlemeani compassionateMother ava PatrAchAr,U.Ve.AnbilGopalachAr their relationships. One should stay away stay Oneshould relationships. their e UpsdEsam from AndAL /BhU Deviis fromAndAL/BhU e UpsdEsam sams areenshrinedin SwamyandU.Ve.Dr.V.N.Vedantha a SadAchAryantocomprehend clearlythe by ourselves as a route to understanding byourselvesasaroutetounderstanding AzhwAr. Therefore,theDirectUpadesam anings oftheSaasthrams) willescapeour saarArthams/theessentialmeanings of incorrectanddistor e consortsofourLordwithspecific is one ofthegreatestblessings. is one meanings ofsaasthrArthams. PerukkaraNai Swamyisvery ted grasp(ViparItha Her ThiruppAvai. HerThiruppAvai. interestedinour ngs) oftheverses 2 Sri VaraharcarryingBhumidev i (Andal-avatarasankalpam) 3

sadagopan.org sadagopan.org Maalini. poet Sanskrit intwobeautiful 29 slOkams bhakthi unexpected bhAgyamandhisparama stayingasanalternaterout Desikan was and thetemplepriestshadreroutedproc di route ANDAL'snormalprocessional day, thisspecial staying.On Desikan was ANDAL approachinghimasitwasbeingcarrie hisgreatestsurpri .To what washappening thehouse, of he steppedoutfromtheinside laterforMangaLAsAsanam. Whenhe Sannidhi visittime,SwamyDesi Duringhis befitting theoccasionofPradhOshamev Swamis. receives the aruLappAduand commences place atthissite,whenthedescendant SrivilliputthUr atNaatakaSaalaistreet. PuRappAdu totheMantapam Srivilliputthur onaVaikAsiVasanthOth of sounds origin offastapproaching stood onasidestreetatSrivilliputthUr arose sthuthi ofGodhA The firstslOkam kalpavallIm.. “ willstartwiththefirstslOkam, sthuthi. We indi From hereon,wewillfocusonthe O RIGIN

OF

THE ”. Priortothat,wewillreca G ODH A S THUTHI infrontofSriVenkat

ll how GodhA Sthuthi was born. ll howGodhASthuthiwasborn. onaPradhOshameveningtofindoutthe the mangaLavaadhyams.Hewasvisiting vidual slOkamsofSwamiDesikan'sGodhA Today, Sri GodhhA Sthuthiuthsavamtakes Today, SriGodhhA ofPeriyAzhwAr,Sr ic metresknownasVasanthaTilakamand sava uthsavam time, when ANDAL has has sava uthsavamtime,whenANDAL from Swami Desikan spontaneously as he ashe SwamiDesikanspontaneously from there wassometheettu e. SwamiDesikan'sastonishmentatthis se andjoy,hesawthearchAmoorthyof ening. He was planning to go to ANDAL ening. HewasplanningtogoANDAL ession toincludeth the GodhA Sthuthi for the AdhyApAka theAdhyApAka for Sthuthi the GodhA kan wasobservingmounam(silence) wherehewasstaying d notincludethestreet,whereSwami d onthebacksoftempleservants. for ANDAL poured out intheformof for ANDALpouredout heard the sounds of Koil vaadhyams, vaadhyams, ofKoil heardthesounds Sri VishNuchittha- Kula nandhana Kulanandhana Sri VishNuchittha- Srivillipputthur Sri Periazhvar Achalapathy sannidhi in Achalapathy sannidhi i VedappirAn Bhattar i VedappirAn e streetwhereSwamy on themainstreet to find outasto find to 4 ANDAL' staying during his visit to Her city. Moved by that extraordinary display of visittoHercity.Movedbythatextraordinary displayof staying duringhis of thehouseoutsideHer ThiruMaaLikai the ardhamanTapam. In theca went insi the ThiruppAvaiJeeyar,Shenever ofThirumAlirumChOlai.Afte SundararAjan Herpledgeto Her elderbrotherforfulfilling RaamAnujA, SheleftHersanctum(Garbha welcome himtoHerdhivyadEsamassoon Hence, She came Sannidhi insidethetemple. of Desikan assoonpossibleinstead ANDAL seemstohavecreatedasituation S

SPECIAL

AFFECTION

FOR se ofSwamiDesikan,Sheengineeredto arrivein front S Swami Desikan WAMI waiting forSwamiDesikantocomeHer D Veedhi,whereHerparama bhakthanwas to receiveMangaLAsAsanamfromSwami ESIKAN offer 1000vessels ofakkAra-adisiltoLord de Her sanctum and stays even today at eventodayat de Hersanctumandstays graham) andrushedtowelcomehimas r that reception to AchArya RamaunjA, r thatreceptiontoAchArya to where Swami Desikan was, as if to ifto towhereSwamiDesikanwas,as as Shecould. In the caseofAchArya : 5

sadagopan.org sadagopan.org sthuthi andits29slOkams. Ka ofHeranantha in rapturehiseulogy theLOka Vaathsalyam anddayAofANDAL, Srivillippuththur Sri Andal Srivillippuththur SriAndal lyANa guNams. Thus originated the GodhA lyANa guNams.Thusoriginatedthe in Seshavahana Procession in Seshavahana MaathA, our Kavi Simham poured forth poured MaathA, ourKaviSimham 6 who hasnoothermeans. MahA LakshmiHerself.AdiyEnoffersmypr in You appearverilylikeBhUmiDevi; patience limitless In Your withYouastheKa Harichandanaa treeunited of thekulamVishNucchitthar,Your adorning theLordstandingasauspicious recourse! adiyEn hasnooneelseformy prapatthiatYo Oh GodhE!adiyEnperforms M kalpavallIm nandhana kula chittha VishNu Sri gad sa]at ïI r¼rajhircNdnya ïI iv:[ Sri RangarAja Harichandhana yOga dhrusyAm dhrusyAm yOga Harichandhana RangarAja Sri EANING SaakshAth KshamAm karuNayA KamalAmivAnyAm KamalAmivAnyAm karuNayA KshamAm SaakshAth GodhAm ananyasaraNa: SaraNam prapadhyE prapadhyE SaraNam ananyasaraNa: GodhAm e am ! AnNyzr[>zr[ ! ]ma : uicÄ k Periazhvar Nandavanam where < ké[yakmlaimvaNya …lnNdn kLpvLlI THE FIRST SLOKAM with the aparAdhis, who transgress Your Lord's commands, commands, Lord's whotransgressYour with theaparAdhis, eg †Zyam < àp* Your limitless compassion, You resemble limitlesscompassion,Youresemble Your protection.Youarethe KalpakAcreeper e .1. father. Thedarsanam Harichandanaatreein !, Azhvar foundbabyGodhai ur sacred feet ason ur sacredfeet apatthi atYoursacredfeetastheone, lpakA creeperisablessedsighttosee. —

<

e, who has no other e, whohasno

theflowergarden ofthecelestial

7

sadagopan.org sadagopan.org naamAtccheyvOm natural thingtodo(reminiscent performing kaimkaryams to“SriVishNu”at as HissEsha this SarvaSEshi ParA ofashtaslOki, slOkam second In his “akaarArthakan”, the meaningof bythe letter“A”ofPraNavam.Heisthereforethe He isdenoted/described The SupremeLord,whocreates,protectsan AshtAksharam: the firsttwoversesofhisashtashlOki, is astowho ParAsara Bhattarhasremindedus sthuthi. the verybeginningofthis “akArArthO VISHNU: jagadh-uday M VISHNU: “akArArthO Let usreflect onthechoice The firstshlOkamstarts thisway:” SriVi T pe theuniquenessof repeatedly; ANDALhas willno dhrushti) (nigraha His angryglances VarAha CharamaslOkam;NappinnaiPirAtti(N with alaghuupAyam(easymeans)fo with HerKaruNA katAkshams;BhUmiPiraa the ConsortsofthisVishNuNaarAyanan. Bhaktha Rathnam,SriU.Ve.Se VishNu, whoisneverwithoutHisconsorts -). ThefirstwordofthisslOkamis the secondlinewasalsostartedwith first slOkamwiththeparamamangaLa “Sri Recognizing themostauspic T of ouraparAdhams,oncewecomplete Him us tocomenearHerLordandreminding --First line of Ashta slOki (1) (1) slOki Ashta of line --First HE HE EANING C I NCLUSION HOICE :

OF

V OF ”. ISH S RI N S U ABDHAM

NAAMAM of“VishNu”and“VishNuCh ious, unanticipated occasion unanticipated ious, bhUthan and states thatheis bhUthan andstates vA SwamigaLhasexplained the firstletterofPranavam.

AT

FOLLOWING a-rakshA-praLaya kruth” kruth” a-rakshA-praLaya of ANDAL's ThiruppAvai Vaakyam: “ of ANDAL'sThiruppAvaiVaakyam:

THE theperformance ofourprapatthi. “Sri” sabdham(SriRang “SriVishNu” and not plain “VishNu”. Lord “SriVishNu”andnotplain“VishNu”.Lord

r ourmOkshamandreceivedtherevered OUTSET shNu chittha Kula nandhana kalpavallIm”. shNu chitthaKulanandhanakalpavallIm”. MahA Lakshmi(PeriyaPirAtti)blessesus where heelaboratesonthegreatness of ” sabdham (Sri VishNu Chittha Kula--). In ChitthaKula--). sabdham(SriVishNu ” sara Bhattardescribes hisrelationshipto sara t fall on us , who trespass His commands Hiscommands whotrespass t fallonus, d destroystheUniverseisVISHNUand all times,placesandstatesasthemost rforming upadEsams iswhatSwamihadinmind.Desika VishNu and what His significance is in isin significance andwhatHis VishNu tti pleaded with Her Lord to bless us tti pleadedwithHerLordtoblessus “S of Hissworndutiestosaveusinspite eeLA dEvi)enchantsHerLordsothat RI : ” N A MAM , SwamiDesikanstartedthe ittha “ bySwami Desikanat the uniquenessofeach notforhimsel : arAja Harichandana- for us,preparing f, but is for for f, butis unakkE unakkE 8 VishNucchitthAs haveontheirmi kudi.Sr of thisanjum progeny unique to HisbhaagavathALs.Thatisananjum N ofSriman trespassing theinjunctions ANDAL wasthesanthathi(descendant)ofthis tothe tobelong AzhwArs, whoaresaid The namealsoinagenericsenserepr chittham(mind)and was alwaysonhis andthechinthan VishNu parivu. pongum where hewished gave usThiruppallANDu, bythe VishNucchitthar isthenamechosen that wereserializedin NrusimhAcchArSwamy MukkUr LakshmI name “VishNu”andwhatitstandsfor,theread hisfirstslOkam.Foradditional Desikan in naamamasthefirstwordschosenbySwami choice of“Sri”padahamand“VishNu” Such arethe deepmeanings thatcometoad inseperableandthatbond BhUthan is sambhandham (bond)betweentheLord,th thethirdletterofPraNavam denoted by VishNu, theakAra-vaachyanandadiyEn nivahA: na andno SriVishNu the sEshabhUthanof mahyam AdiyEn, themeaningofmakAram,seco E svamahamaTha akArArAthAyaiva manmanA bhava madh bhakthO bhakthO madh bhava manmanA nivEsaya, in Mealone;thereisnodoubtaboutthis) budhdim live alone;andletyourbuddhienterintoMe.Then, you will (Focus yourmindonMe mayi , aadhathsva mana mayyEva S --ashta slOki : slOkam 2 passage passage 2 slOkam : slOki --ashta nivasishyasi mayyEva , at , mayyEva nivasishyasi mAmEvaishyasi yukthvaivamAthmAnam mathparAyaNa; mathparAyaNa; yukthvaivamAthmAnam mAmEvaishyasi RI XTENDED Geethai: 12.8 12.8 Geethai: --Geethai : 9.34 9.34 : --Geethai V ISH N UCCHITTHA M EANING : Sri NrusimhaPriyAmagazine. K ULAM ha Urdhvam na samsaya: samsaya: na Urdhvam ha : madh yaaji maam namaskuru namaskuru maam yaaji madh nd thecommandsofGeethAchAryan: does not belong to anyone else. belongtoanyone does not hence he was known as VishNucchitthan. asVishNucchitthan. hence hewasknown aarAyaNan andcommititnganyapachArams anjukkudi. These all anjukkudi. These kudi (God-fearinggroup).ANDALwasthe kudi esents allBhaagavat ais aboutHisananth AzhwAr, who is the father of ANDAL. He ofANDAL. AzhwAr, whoisthefather oneelse.TherelationshipbetweenSri iyEn's mind,whenadiy i SevASwami points outthatthese nd letterof PraNavam(MakArArthan)is about ManthraRaajaPadhaSthOthram , theUkAram,whichstatesthat the e SarvaSeshi andtheJeevan, sEsha the Jeevan(theMakAraVaachyan)is elaborations onthe benedictions to the Lord out of his totheLordoutofhis benedictions anjumKudi,thekulam er isreferredtothe are VishNucchitthALs. hALs including the hALs including a KalyANaguNams articles ofSriU.Ve. significance of the En reflectson the that isafraidof 9

sadagopan.org sadagopan.org as: to ladies.SeethAPirAtti astheavathAram ChOzhiyar andSaamaSaakhAadhyAyi(Saama garden) onanAadippUramday.SriVish illustrious beautyunderaTuLasitree It isinthisVishNucchithaKulam,ANDAL “ Kulam samprApthayA PuNyam kulE mahathi Jaathayaa “ “ Jaathayaa wish grantingKalpakAtreeinth mahathi kulE became thekalpavallI,whichdelightedthat PuNyam nandhava Kulam .Thewholeisa Mahathi kulamisJanakaRaajaKulam forSi samprApthayA Kulam “ V vraja from allsins.Grievenot) charaNam alldharmAs,seekMealoneforrefuge.Iwillreleaseyou (Completely relinquishing maamEkam partithyjya dharmAn sarva come toMe) thismannerandregar Engaging yourmindin Me,beMydevote mindon (Focus Your aham thvA sarva paapEbhyO paapEbhyO sarva thvA aham ISH Geethai: 18.66 18.66 Geethai: N UCCHITTHA K ULA N Sri Godhai in Periazhvar Nandavanam Sri Godhaiin ANDHANA MokshayishyAmi maa sucha: sucha: maa MokshayishyAmi at auspicious VishNucchittha Kulam. VishNucchittha at auspicious K ALPAVALL in VishNucchitthar'snandhavanam(Flower Nu-chitthar was a god-fearing Munkudumi Nu-chitthar wasagod-fearing of BhUmidavihaddescribedHerselfearlier wholeVishNucchitth nam (NandhayathI ithi nandhanam). She nam (NandhayathIithinandhanam). e, be My worshipper. Bow down to Me. e, beMyworshipper.BowdowntoMe. tA PirAtti.Here,it carnated.She appeared as an infant with carnated.She appearedasaninfant ding Measthesupremegoal,youwill veda Kulam).Kulamisveryimportant I :ANDAL: is SriVishNucchittha a Kulam.Shewasthe

10 recourse. AdiyEn (SwamiDesikan) performsSaraNAgath other times likeanotherincarnation ofSri the embodimentofforbearance satisfyi blesses uswithHereye-filling,soul intimately withthatHarichandanAtree adiyArs,whoseek grants thewishesofHis like theHarichandanatree(Oneoffi Nandavanam (KulamofPeriyAzhwAr)throug golden (Nandanam) andGodhaiisthe always associated with agentlecreeper. KaRpakaa tree,whichhasthepowertogrant (nandayathi ithiNandanam).Inthatpl The pleasure(flower)gardeninthedeva SRI SRIRAMA DESIKACCH Lakshmi (KamalA).AdiyEn,whohasnoothe forbearance; Whenitcomestothequality for Herauspiciousqualitiesofforbeara Harichandana treeinthatNandavanam;Sh creeper unitedwithHerLordSriRangarajanstandingmajesticallyasthe VishNu Chitthar;Sheismostbeautifulas isthewish-grantingKalpakat GodhA Piraatti Sri VishNuchittha Kulanandana Kalpavalleem M Kalpavalleem Kulanandana VishNuchittha Sri G the essenceofanubhavams in specifically theinputsof appropriate. Itwillnotalwaysbepossiblefrom are addedforeachslOkam.AdiyEnhas Bhaktha Rathnam,SriSevASwamigala After thetranslations ofth the slOkamsetinVasanthaTilakAmetre. kalyANa goes ontosaluteANDAL'sother Thus endsthesalutationto Sri RangarAja Harichandana yOga dhrusyAm dhrusyAm yOga Harichandana RangarAja Sri ODH EANING SaakshAth KshamAm KaruNayA KamalamivAnyAm KamalamivAnyAm KaruNayA KshamAm SaakshAth GOdhAm ananya Sarana: SaraNam PrapadhyE PrapadhyE SaraNam Sarana: ananya GOdhAm A S THUTHI : F IRST S L e individual Slokams, theintegratedanubhavamsofDesika Slokams, e individual O dividual commentators. AdiyEn GodhA inthefirstlineofth KAM AR'S ANUBHAVAM: AR'S of differentcommentators. as theincarnationofBhUmi : nd SriU.Ve.SriramaDesikAchArSwamy PeriyAzhwAr's kulamisthatNandavanam nce; indeed, Godhai is the embodimentof isthe nce; indeed,Godhai ve varietiesofKaRpak lOkam of Indran is known as Nandavanam asNandavanam lOkam ofIndranisknown asthedependentKaRpakacreeperand easure gardenisfoundatreeknownas She givesusHerdars Devi, whenonethinks ng darsanam withHerLord.Godhaiislike ng darsanam of HerMercy,Godhaiisaveritable MahA refuge atHissacredf e is the incarnation of BhUmi Devi known e istheincarnationofBhUmiDeviknown KaRpakAcreeper,whoblessedthat guNams intheotherthreepaadhamsof r refugeseekHerasmysole refuge. ree inflowergardenofthekulamSri h Her avathAram. Lord RanganAthA is h HeravathAram.LordRanganAthAis the point of brevity and flow to identify thepointofbrevityandflowtoidentify blended additional points,wherever blended additional i at Her feet as One, who has no other i atHerfeetasOne,who hasno all that one wishes for. That treeis all thatonewishesfor.That e first slOkam. Swami Desikan e firstslOkam.SwamiDesikan is onlyattempting tobring PirAtti.Godhaiappearsat A trees)there,which anam astheKalpaka eet. Godhaiisunited of HerdayAforus. 11

sadagopan.org sadagopan.org Third Line: Harichandana treeofSrirangam. “senRu naamm sEvitthAl , aavaavenRu aarAyntharuL “ “ aarAyntharuL aavaavenRu , sEvitthAl naamm “senRu HerLordin herThiruppAvai: of blessings with HerLordandrevealed tousthela cause oftheVarAhaCharamaSlOkam.AN upliftment ofthesufferingjeevans(Lag Her Lordonourbehalf).Sheprayedto is “SarvamsahA”(Onewhobearswithall She isaname synonymouswithBhUDevisince “KshamA” daughter ofBhUmidevi. Herself andnotanamsamlikeSitApiratti, whoistraditionallyconsideredasa Devi KshamA”. SheisBhUmi “SaakshAth as Godhai Here SwamyDesikanidentifies visible (dhrusuyAm)inherstateofble does notbecomeadhrusyAm(invisible). Godhai uniteswithHerLord,Sheoffershe Hari, whowaitedandforHeravat Her union(samslEsham),Shecoolsdownth Thatcool yoga dasaiduetothatunion. Harichandana treeatSrirangam. ThatHa whois the iswithSriRangarAjan, yOgam Andals isunion. Yogam of One meaning drama famous (Dushyanthan) inhis Dushyanthan astheUnionofacreepe dependent creepers.KaaLidAsancompares customary for thepoetstodescribemenas A creeperreachesitsfulfillmen nandhi --” dhrusyAm”. the LordsalutedbyoneofSri Vish yOga HarichandanA treeinthatnandanamofVi Harichandana usHerblesseddarsanamembrac ANDAL gives RangarAja “Sri standing unitedwithher Swamy Desikandescribe line, In thesecond (Sri VishNucchitthaKulaNandanaKalpavalleem). adorning thekulamofVishNu line inthefirst Swamy Desikanindicates are summarized inthefirsttwolinesofFirstslOkam. GodhA SthuthiisaSthOthraKaavyam. SRI SEVASWAMIGAL'SANUBHAVAM: “SaakshAth KshamAm, karuNayA KamalAmivAnyAm” KamalAmivAnyAm” karuNayA KshamAm, “SaakshAth Lord (SriRanganathan): cchitthar wasborn attheNandanamSrivilliputthUr t, when it is united with a supporting tree. It is known as Abhjn~Ana Saakunthalam. Saakunthalam. known asAbhjn~Ana Nu ShasraNaamams:“aanandhOnandhanO ing chandanam for Hari is ANDAL. Through HariisANDAL.Through ing chandanamfor ANDAL's avathAramandThirukkalyANam ssed unionasakalp On theotherhand, Shebecomesimmensely hu UpAyamvadha:prabhO).Shewasthe that ANDAL, the golden KalpakA creeper KalpakAcreeper golden thatANDAL,the ghu (easytopractice) UpAyamtogetthe ri has chandana yOgam. He has chandana ri haschandanayOgam.He shNuchitthA. Nandanam r darsanamasaMithunam(dampathi).She Her Lordtoshowtheeasyway for the hAram. Sheis“YogaDhrusyAm”.When aparAdhams of ours andyetpleadswith ofours aparAdhams supporting trees and the women as the supportingtreesandthewomenas r (Sakunthalai) with the Mango tree withtheMango r (Sakunthalai) DAL asSaakshAthBhUmiDeviargued s thejoyousmarriagesceneofANDAL the union of Sakunthalai with King theunionofSakunthalaiwithKing e heat(taapam)ofseperationforHer ing Her Lord standing as the glorious astheglorious ing HerLordstanding aka creeperwithHer is also a name for is alsoanamefor 12 Fourth Line: Fourth Line: saluting Godhaias“KamalAmivaanyAm”. Prabhandha ThirumahaLAi Vanthu”inhis Swamy “ThirumahaL pOlvalartthEn”. form ofMahALakshmI.PeriyAzhwAr desc . “ assessesthelimitlessDayAofGo When one aatccheyvOm naamm “umakkE Lord toourside. anugraham ofHerLord.Hereveals thetwo miracle ofGodhai'sKatAksham,whichenab Inthefift samsAric thApams(sufferings). can descenddowntoenterthecoolwaters In theFourthslOkam,SwamiDesikanreferr weight oftheUniverse)andGodhAdevias BhUDevias (Sarva MangaLaMoorthy), appeals,SwamyDesika In hisSaraNAgathy Sara thvAm aSaraNa: Sriyam “ pleas forPrapatthi: Sthuthi).Wehearthe echosof and GodhA of Prapatthiforthethreede this Swamy Desikanfollows : “ prapadhyE Gadhyam, whereheperformedSaraNAgath SaraNam : herethe pathshow Swamy Desikanfollows SaraNa ananya Vaak (divinespeech). articles onANDAL'sVaibhavam.Theemphasis The etymologyofthenameGodhAhasbeen aSaraNya SaraNyAmananya KarunayA KamalAmivAnyAm: KamalAmivAnyAm: KarunayA “ VisvambharAm aSaraNa: Sara aSaraNa: VisvambharAm “ “ GodhAm ananya SaraNa: SaraNa SaraNa: ananya GodhAm “ GodhAm ananya SaraNa: SaraNam prapadhyE prapadhyE SaraNam SaraNa: ananya GodhAm vis of the Lord in his Sthut vis oftheLordinhis path shown by AchArya Raam path shownbyAchArya Nyaam prapathyE”..Sri Sthuthi Sthuthi prapathyE”..Sri Nyaam SaraNa: SaraNamPrapathyE Nam prapathyE” ..BhU Sthuthi Sthuthi ..BhU prapathyE” Nam m prapathyE” ..GodhA Sthuthi Sthuthi ..GodhA prapathyE” m (Prabhandhams) of Godhai and quench our our andquench (Prabhandhams)ofGodhai Vaakgiveraccording toSevaaSwamigaL. n byAchAryaRaamAnujAinSaraNAgathy h slOkam, Swamy delvesdeeperintothe h slOkam,Swamy Udayavar's SaraNAgathyVaakyamsinhis VisvambharA (theOne,whobearsthe VisvambharA dhai, onewonderswhetherSheisanother n recognizesSriDeviasSrEyOMoorthy Desikan saluted Godhai as “Thooya Godhaias“Thooya Desikan saluted approaches that Godhai takes to win Her approaches thatGodhaitakestowinHer ed tothemanyThuRaikaLsbywhichwe Saaram.Theseare ribed his raising of Godhai this way: ribed hisraisingofGodhaithis les evengreatsinn y atthefeetofSriRanganAyaki: discussedextensivelyintheearlier here is in Her power to bless us with hereisinHerpowertoblessuswith his (Sri Sthuthi, BhU sthuthi BhUsthuthi (SriSthuthi, his Anujan in hisperformance Anujan in ”. ers toreceivethe the supportsfor 13

sadagopan.org sadagopan.org F the compositionofYoursthuthi.Thuspr in adiyEntoengagerapidly nowpulledmeforwardandareempowering Yours have isretice who to endthesilenceofanyone, however willnotletmebesilent.Thoseausp these limitationsofmineandhenceam adiyEn coveradequatelyyourcountlessglor their task.Ifthatissofo VedAs starteulogizingYouandthengiveup, Oh GodhaaPirAtti!Thereisno That “api”emphasizesthecluelessness points outtheimportanceof“api“seen islike, stumped. Thesituation Infact,theyare glories. Godhai's aboutpraising and havenoclueashowtogo VidEsam conceptsarehintedhere.TheVedA “ anddescription comprehension beyond the Our ThAyAr'smahimaiis“ E bhUyasInAm sruthigirAmapi VaidEsika: ma v #Tw v[ varNEshu maathi mahimA na hi maadhrusAm tE tE maadhrusAm hi na mahimA maathi varNEshu VidEsE Bhava:VaidEsika:” IRST XTENDED Ed ittham vidhanthamapi maam sahasaiva GodhE GodhE sahasaiva maam vidhanthamapi ittham mounadhruhO mukharayanthi guNAsthvadhIyA: guNAsthvadhIyA: mukharayanthi mounadhruhO E nÔ eizk> ï Re; < ivdNtmipma P u maitmihmanihma†za uha AADHAM e m M uoryiNt g EANING uitigramip - : V AID : E THE SECONDSLOKAM SIK < shs r themightyVedAs,canpeopleofmeagerintellect like A: S bhUyasInAm SruthigirAmapivaidEsika:”. bhUyasInAm u[aSTvdIya>. 2. is thecluegivenbySevASwamigaL.SvadEsam and RUTHI limit /boundary to Your glories. Even the illustrious /boundarytoYourglories.Eventheillustrious limit “ UysIna Ev ga YathO VaachAnivarthanthE

GIRAAMAPI of EVENtheassemblyVedAs. ed opelled, adiyEnhascommencedmyeulogy. <

< t e

at the end of the word“SruthigirAmapi”. at theendof nt about eulogizing You. Those GuNAs of ThoseGuNAsof You. nt abouteulogizing

keepingquiet.YourKalyANaguNams ies through sthuthis? AdiyEn is aware of aware is AdiyEn sthuthis? through ies whentheyrecognize theimpossibilityof icious attributes of yours havethepower attributesofyours icious e, s feelthattheyarefromaforeignland of thegreatassembly oftheVedAs.

BH U YAS I N A M ”. : Seva Swamigal also Her gloriesare 14 the situation. somethinghappened about hishelplessness, “vi Swami usesanother“api”attheendof the greatness of evenoneofthelimitless au That unexpected event wasthe shattering F ( Swamy saysherethatheisfullyaware T captured (nahimaathi)inoursthuthis(varNEshu). kalyAN guNamisoutofreachforpeople Swamy states: can pileupsthuthis,buttheywillnotbeab kalyANa gunams.Onemeaningof“VarNA”is tota conceding hisinability effort. Swamyisconfininghisreferencetoon V praise HerMahimai,whentheVaidhika howhi Swamy DesikansaystoGodhaithat S ECOND OURTH HIRD P P P AADHAM AADHAM AADHAM “tE mahimAmaadhrusAmvarNEshunahimaathi”. : ITTHAM : V : M AR OUNADHRUH NE Soodik kodukkum SuDarkoDi Soodik kodukkumSuDarkoDi

VIDHANTHAMAPI SHU ckle evenadequatelythe

MAATHI O MUKHARAYANTHI ittham vidhanthamapi

MAHIM of our kind (maadhrusAm) and can not be andcan notbe of ourkind(maadhrusAm) le tohouse/capture spicious atributes of Godhai in his sthuthi. sthuthi. spicious atributesofGodhaiinhis

dhantham “tosaythatevenifheknows aakku of Vedams had given up such an hadgivenupsuch Vedams aakku of SAHASIVA s loukikavaaku(speech)canattemptto e glory(mahimaiinsingular)here.Heis of the self- imposed silence (mouna oftheself-imposed silence(mouna next very quickly (sahasiva) to change next veryquickly(sahasiva)tochange A sthuthis. Swamypointsoutthatone sthuthis. NA

HI G

M ODH GU description of ONE of Her description ofONEHer AADHRUS NA E ) that he can not capture ) thathecannotcapture STHVADH Her mahimaiinthem. A Even one of Your Even oneofYour M

T I Y E A: 15

sadagopan.org sadagopan.org (SubhAshitham or auspicious speech) tosaluteHer. orauspiciousspeech) (SubhAshitham ofnalvAkku fortheblessings Godhai Desikanpraysto slOkam,Swami In histhird shattered andtorealizethissthuthi guNA: mukharayanthi bhavathO MukharIkarOthi VaradarAjan becauseoftheLord's PanchAsath, SwamiDesikanstat the useofword“ evening. Swami DesikanforthatPradhOsham The conspiracyoftheGuNA gates ofthedamforSwami'sspeechandlet dhruha:). ThecauseisthepowerofGodha ”. It is the power of Your GuNAs that made adiyEn's mounam Mukarayanthi ). InGodhASthuthi,SwamyDesikansays“ s played havoc with the mouna sankalpam adopted by by adopted havocwiththemounasankalpam s played ed that he was emboldened to sing the praise of Sri thepraiseofSri tosing ed thathewasemboldened aboutYourananthakalyANaguNams. affection (Vaathsalyam)forhim( ” here. In one slOkam of Sri VaradarAja slOkamofSriVaradarAja Inone ” here. i's kalyANaguNams.Theybrokeopenthe the floodofsthuthiru SevASwamigaL invitesourattention to sh outinatorrent. VaathsalyamEva tvadhIyA: tvadhIyA: 16 grant methis boontocomposeapoemthat would betheendresultofYourboongranti will beequallydelightedtohearthesthuthi gladdened byhearingthea pleasing tothedivineearsofYourLordSr occasion blessmewith Oh MotherGodhA!Youshould of eulogizing You. If You bless me with this boon, it will also be very thvath prEyasa: sravaNayO: amruthAyamAnam M amruthAyamAnam sravaNayO: prEyasa: thvath vac gad t Tvt thulyAm thvadhIya MaNi noopura sinjithAnAm sinjithAnAm noopura MaNi thvadhIya thulyAm EANING uLya GodhE thvamEva Janani thvath abhIshtavArham abhIshtavArham thvath Janani thvamEva GodhE Vaacham prasanna madhurAm mama samvidEhi samvidEhi mama madhurAm prasanna Vaacham e Tvm < àsÚmx ! à < TvdIymi[n e ys> ïv[ya : ev jninTvdi-òvaha u ra < mms “It willpleasethedivine earsofyourLord” THE THIRDSLOKAM er U p ! Am pproaching sound of Your gem-studded ankle bells, He He gem-studded ankle bells, ofYour pproaching sound ur iziÃtanam ˆ

i Ranganaathan.JustasYourLord'sheartis would be sweet to listen by Your Lord. wouldbesweettolistenbyYourLord. ng the power of auspicious speech.Please thepowerofauspicious ng composed by adiyEn in Your honor. That byadiyEninYour honor. composed <

! , the boon of speech that befits this theboonofspeechthatbefitsthis 17

sadagopan.org sadagopan.org S Sruthi when SheseesHerdear consorthappy( That ownspeech. ANDAL thanANDAL's to sweet speechthatwouldbedelectable Desikan choosestheword,“SravanayO:”a of BhakthiisSravaNam. That is most anklebe theapproaching nectarine soundsof anddisc introduced HerselfasHisBhakthai admitted that“ Swamy Desikan's choiceoftheword“PrEyasa:” and“ SevA SwamigaLremindsushereofappropriat the prayerof SwamiDesikan(Pleaseble nectar fortheearsofYourLord.“ SeravaNayO: amruthAyamAnam “Thvath PrEyasa:”meansforYour F A.V.GopalAcchAr Swamy comments: InSans AbhIshtavArhaam VaachAm: Whatisthat Desikan's usageof“ capture Hergloriesfrommanyangles. be multi-facetedinthedept occasion.Healso speechfor the auspicious Vaacham samvidEhi exactly astowhatHerchildwants.Therefore,Swamysays:“ Godhai as Here SwamiDesikanaddresses T the boonofcomposing“ that sweetsound ofthenUpurams.SwamiDe Saayee with HeranklebellsjinglingasSh usedtoaccompany As alittlegirl,ANDAL instead of SevA Swamigalpoints cha prEshyAthvayiMaadhava fortheupliftment laghu upAyam sounds of the ankle bells of Godhai's Kolusu (nUpurams). (nUpurams). Kolusu ofGodhai's theanklebells sounds of ECOND IRST HIRD P ). P AADHAM P AADHAM AADHAM KarNayO: : T BhakthAsthE atheevamEPriyA:”. : G :T VATH ODH abhishtoumi niranjanAm abhishtoumi HULY ”. He points out Godhai alone can give the right kind of of ”. HepointsoutGodhaialonecangive the rightkind , whenHereferstotheearsof out furtherthatSwamy De P E R A THVAM amruthAyamAnam VaachAm E M h ofmeaningitconveys(abhi YASA

THVADH ” meansthatspeech,whichwo of thesufferingchEthanAs( E : S ). ThusarosethevarAha CharamaslOkam. AmruthAyamAnam Vaacha:mamasamvidhEhi VA RAVA dear One(SriRanganAthan).“ J I ANANI YA ss mewiththatnectarinespeech). N M appealing totheLo PuNyAm asyA upasruNOmi Vaacham-- PuNyAm asyAupasruNOmi AY Her Lord, who enjoys the praise about HerLord,whoenjoysthepraise e walked.Lordusedto SevA SwamigaLremindsusofSwamy Her fathertotheSannidhiofVaDapathra prays for that kind of speech, whichwill speech, praysforthatkindof nd appeals to Godhai to bless him with nd appealstoGodhaiblesshim would double ANDAL's own happiness, ownhappiness, would doubleANDAL's A rightkindofausp ” inDayAsathakam a similarcontext. lls ofHisconsort.On iple, whenSheasked O: Janani orMother.TheMotherknows sikan prays to Godhai to bless him with toblesshimwith Godhai sikan praysto

N e Smruthipassagesthat THVADHABH krit poems,thereare three kinds of I

AMRUTH N sikan usestheword“ U PURA theLordasHe That is why Bhumi PirAtti That iswhyBhumi SravaNayO:”. ” similartothedelectable A

SINJITH YAM I tha: sthava:).Thatshould SHTAV aham sishyAchadaasI A Jannani THVAMEVA Jannani THVAMEVA rd. Therefore,Swami uld belikethetasteof NAM A A icious speech? Sri speech? icious enjoylisteningto N e ofthenineways RH for the boon of a for theboonofa A : Thvath Preyasa:

arethebasisof M A listens to the listenstothe Our Lordhas M : SravaNayO

” is ” is 18 :” for Godhai's blessings toacquiretheauspic blessings for Godhai's composing poemsthroughthekatAkshamof 4,SwamyDesikanstates that In slOkam that willdelighttheheartofHerConsortaswell? samvidEhi kaimkaryam. Heasks fortheboonof“ Vaak). Swamialsopraysfortheboonofex Swami Desikanpraysfortheboonofclea F Vaidharbhee andPaanchAlistyles. one ofthethreestyleswith pronounce. PaanchAliissome PaanchAli. GouDeeisasoftstyle. Vaidha approaches tobringouttheskillsof OURTH P AADHAM ”. Godhai grants Himtheboon.How ”. Godhaigrants : V AACHAM Srivillippuththur Swami Desikan ease, whereasa greatpoetli

where in between in ease of use. Swamy can handle any any where inbetweeneaseofuse.Swamycanhandle PRASANNA

poets. Theseare:GouDee,Vaidharbheeand MADHUR r and delectable speech (Prasanna Madhura r anddelectablespeech(PrasannaMadhura ious VaakappropriatetosaluteHer. cellent (sam)execution(vidhAnam)ofhis cellent rbhee haswordsthatarenotsosoftto thepoetsacquire theirproficiencyin Prasanna MadhurAm Vaacham mama Vaachammama Prasanna MadhurAm Godhai. InslOkam3,Swamyhad asked A can SherefuseHerchild'srequest M

MAMA ke KaaLidAsanhandledonly

SAMVID E HI : 19

sadagopan.org sadagopan.org Godhai. belongsto ThecolorofKrushNam KrushNam. PruTivyA “ Vaakyam: GopalachAr Swamyinviesourattentiontothe Sruthi Anbil andexcellsasaKaviSaarvabhouman. inthisslOkam double meanings Swamy Desikan usesthewords--KrishnA, andcausemuchha nectar intheiranubhavam cool glancesfallingonthepoetsresultsin castYourmostbeno juncture, You(Godhai) from theirAchAryAs.Thatenjoymentmake of theenjoyment engrossed in dark complexion,You(GodhE)resemblethe Your dhivya-Sookthisistheirassociationwi level offameasYamunai.Thecommonfa YamunaitthuRaivan, KaNNan.Hence,YourSr Prabhandhams, ThiruppAvaiandThir YamunAriver.Asaresult,Ya banks of KaNNanperformed YourLord Oh GodhE! vac> S) SevA SwamigaL's anubhavam is is anubhavam SwamigaL's SevA M YamunAnubhAvam dhadhathIM KrishNAnvayEna ga tIw k Theerthair yathAvath avagAhya SarasvathIM tE tE SarasvathIM avagAhya yathAvath Theerthair EANING GodhE vikasvara dhiyAm BhavathI katAkshAth katAkshAth BhavathI dhiyAm vikasvara GodhE & :[an Vaacha: spuranthi makarandhamucha: kaveenAM kaveenAM makarandhamucha: spuranthi Vaacha: ed e ivkSvrixya ERr ! YawavdvgaýsrSvtI ”. ThecolorofBhuimisblack(Krush ! vy : …riNt mkrNdm en dxtI THE FOURTH SLOKAM: — ym < -vtIkqa]at unan the tattvArthams housedinYo a special one for this slOkam. this for one special a uc> kvInam u -av — t <

munai acquiredenormousfame.Yourtwo e , ctor behind the fameofbothYamunaiand ctor behindthe the birthofdhivyaSookthisthatresemble YamunA, SarasvathiandGodhAvari--with th the glorious deeds of KaNNan.In Your KaNNan.InYour th thegloriousdeedsof volent glancesonth ppiness to the citizens of this world. tothecitizensofthisworld. ppiness s their JnAnam blossom forth.Atthat blossom s theirJnAnam hue of Yamunai's waters.Thepoetsare hue ofYamunai's !

many adhbhuthams (miracles) onthe many adhbhuthams(miracles) umozhi, extollthegloriesof i Sookthishavealsoattained thesame Nam). The color of Yamunai water is Nam). ThecolorofYamunaiwater !. 4. ur Sri Sookthis as learnt ur SriSookthisas

em (thepoets).Those Yath KrushNamTath 20 avagAhya SarasvathIm, Theerthai: YathAvathavagAhya The anvayakramamis: S atThrivENi. KrishNA (Yamunai) hasattained The antharvAhiniSarasvathi YamunaiatGokulam.KrishNan enjoyed by Sarasvathi (SriSookthis)haveattainedth Yo ThereisnoSarasvathi KrishNa Yogam. compared toHerYogamofsanchAram(trave clear waters atThrivENi.Th Yamunai uniteswiththeanth vana bhOjanams. are mostenjoyabletotastelikethewaters They GodhaiareindeedYamunai. Sookthis of of equivalent tothatoftheanubhavam Godhaieu suggests thattheSriSookthisof prose orderhere.KrishNaanvayammean “ F GodhE! KrishNaanvayEna(tESara ECOND IRST Your LordKaNNanperformedmanymira P AADHAM P ” tothewords fou AADHAM : K : T RISH HEERTHAI NA “(KrishNa anvayEna YamunAnubhAvam dadhathIm)tE anvayEnaYamunAnubhAvam “(KrishNa NVAY nd inThiruppAvai:“ arvAhini (flowing underground) Sarasvathi,theriverof underground) arvAhini (flowing is unionnoeventofgr : Y E NA ATH

DHADHATH svathi) YamunAnubhAvamdhadhathIm A

VATH of Yamunai drunk by KrishNan during His His ofYamunaidrunkbyKrishNanduring s KrishNa sambhandham. Swami Desikan s KrishNasambhandham. gam here.Swamypoints gam e celebratedstatusof“KrishNaYogam” Yamunai. Swami hints that the two Sri Yamunai. SwamihintsthatthetwoSri now an exalted status by union with nowanexaltedstatusbyunion logizing Krishnan haveacquiredastatus Krishnan logizing 's other name is Yamunai ThuRaivan. 's othernameisYamunai l) through Gokulam. That is Yamunai's l) throughGokulam.ThatisYamunai's

are majestic like Yamunai's flow. They aremajesticlikeYamunai'sflow. AVAG cles on the banks of YamunAriver of cles onthebanks . SevASwamigalrelates “ Kudainthu neerADi Kudainthu IM Y A HYA AMUN eat significance toYamunai eat significance S ARASVATH A NUBH outthatGodhai's ”. Oneentersthe A I VAM M

T : E:

YathAvath YathAvath ” is the ” isthe 21

sadagopan.org sadagopan.org F poets. oftheblessed result ofthatblossomingtheVaaks immediately asaresultofthatbhAgyam.In to take her to the banks of Yamunai forimmersion( ofYamunai to takeherthebanks spUrthi andthatiswhy GodhaiinHerNaac upliftmen bathing ghatsforour (Prabhandhams) andtransformedintoYam becameBahirv antharvAhini onearth thatSa here Swami Desikanalsoimplies been experiencedbefore. SpUrthi isentirelydifferent. fromSmruthi(remembr is quitedifferent experiencingtheflashoflightn spUrthi like fr ofvisEshaJn~Anamarising acquisition becomes before comprehension beyond their transformed instantaneouslyintoadelectab Once thekaruNAKatAkshamofGodhai'sglan onthemandthesp falls KaruNA KatAksham theSriSookthis ofGodhaiwi dipped into Here, SwamiDesikanexplainsastowhat T meanings. theAchAry hidden stream(antharvAhini)and rivers aspertherulesofth “YathAvath avagAhya”isreferredtobycommen Thurais). of VaakorSriSookthis Yamunai (The AchAryAs andwiththeirhelp,weapprecia toenjoyHer (steps) beautiful ThuRaikaL contrary, theVaak(prabhandhams)ofGodh may nothavepadikkattukaLonitsembank thepassages. Swamy the subtlemeaningsof bathes deepintotheSriSook in thecoolandrejuvenatingwatersofYa different patitthuRaikaL onthetwoemba OURTH HIRD P P AADHAM AADHAM : G : V ODH AACHA E! e SaasthrAs (with Suddha Subha Subha e SaasthrAs(withSuddha VIKASVARA Itissuddenand : SPURANTHI this ofGodhaiandexperien t. Thebathinsacred riverslikeYamunaicauses

DHIY

MAKARANDHAMUCHA Godhai becoming Yamunai with its many withits becomingYamunai Godhai nkments ofYamunaiandimmersesoneself munai. Theexperience bhAgyam comes theway ofthepoets,who Sri Sookthis. Theword Sri Sookthis. om Godhai's anugraham. Theyexperience om Godhai'sanugraham. ance ofsomethingexperiencedbefore). ing. SevA Swamigal points outthatSpUrthi ing. SevASwamigalpoints Ahini (transparent)as Godhai'sVaak AM B ments, since it flows underground. On the ments, sinceitflowsunderground.Onthe le ,nectarinespeech.Thingswhichwere unai (Prabhandams) with many beautiful unai (Prabhandams)withmanybeautiful chiyAr Thirumozhi appeals to Her friends toHerfriends chiyAr Thirumozhiappeals rasvathy (theriverandVaak)whichis th thehelpoftheirAcAryAs.Godhai's eech (vaak)ofthese eech the final paadham, Swamy explains the Swamyexplainsthe thefinalpaadham, ai likeYamunaihas te themiracleofSarasvathibecoming clear tothemsponta Desikan hintsthatthe riverSarasvathi spontaneous. Itis ces fellonthem,theVaakofpoets As have to instruct us on the hidden tators totaketheba HAVATH Yamunai Karaikku yennai Yamunai Karaikku I ce the joy of understanding ce thejoyofunderstanding Sankalpam). Sarasvathy is a Sarasvathyisa Sankalpam). KAT : K A KSH AVEEN poets blossoms forth blossoms poets novel and has never andhas novel ThuRai:meansthe is the same as one is thesameas one neously duetothe many distinctand A th inthesesacred TH AM: :

22 Lord toourside. anugraham ofHerLord.Herevealsthetwo whichen KatAksham, the miracleofGodhai's Inthe our samsAricthApams(sufferings). can descenddowntoenterthecoolwate In theFourthslOkam,SwamiDesikanreferr describes furthertheredeemingpowe uytthidimin) toovercomeHerviraha tApa r oftheSriSookthisGodhai. rs (Prabhandhams) ofGodhai andquench m. In the next SlOkam,SwamyDesikan next m. Inthe approaches thatGodhaitakestowinHer fifth slOkam, Swamy delves deeper into fifth slOkam,Swamydelvesdeeperinto ed tothemanyThuRaikaLsbywhichwe ables evengreatsinnerstoreceivethe 23

sadagopan.org sadagopan.org paadikkoduttha NaacchiyAr. The tributehereistoGodhai asPoomAlai trespasses. ThisforSure! spell. Therefore,HeacceptsYourappeals theVeeNAstrings,He naadham arisingfrom whenHehearsYourdelectab Your grip; Himtightlyin HimwithYoursweetprabhandhamsholds Further, Youreulogyof flower garlandsthatYouYourselfhavewo Yourspellasaresultofthe He isunder clear. Thetwinreasonsare: transformation --fromerstwh of inspite us blesses suddenly why ourLord bundle abundant forgives evenuswithsuch and therebygenerateheapsofBhagavat anger atus. Itappears thatwehave this who isSaasthra injunctions ofYourLord, Oh GodhE!WearewellknownforSaasthra asmAdhrusAM apakruthou chira dhIkshithAnAm M dhIkshithAnAm chira apakruthou asmAdhrusAM tÙI innadmx tiÚiít Aûay di ASma†zam ahnAya Devi dhayath Devi ahnAya EANING Tanniscchitham niyamithstava MouLidhAmnA MouLidhAmnA niyamithstava Tanniscchitham tanthrI ninAdha madhuraisccha girAm nigumbhai: nigumbhai: girAm madhuraisccha ninAdha tanthrI : < inyimtStvma ev dyt ! Apk ur e ydsa E yadhasou Mukundha: Mukundha: yadhasou E E í igra & ta THE FIFTHSLOKAM E icrdIi]tana ile nigraham to the present anugraham state--become ile nigrahamtothepresentanugraham E m < ing Eildaça uk … Nd>, uM- way in which You have bound Him with Your way inwhichYouhaveboundHimwithYour h and BhAgavatha apachArams. Your Lord apachArams.Your h andBhAgavatha long term vow nottoobey HisSaasthrams Soodikkoduttha NaacchiyArandPaamAlai Soodikkoduttha

rn firstasSoodikko pANi). WeoffendHimandgenerateHis E>. 5. our powerful offenses, two reasons for His His tworeasonsfor powerfuloffenses, our le Vaak,whicharelikethecaptivating s ofancientpaapams. Ullankanam (trespassing the Saasthraic (trespassing theSaasthraic Ullankanam on ourbehalfandfo has no way to free Himself from Your fromYour tofreeHimself hasnoway <

duttha NaacchiyAr.(2) When wereflecton rgives us for our rgives usforour 24 disgust over our incorrigible disgust overourincorrigible ithiMukundha: DhadhAthi astheconferrerofMukthi defined as“M isaddressed DayA ontheoffenders (strength ofHerasBhOgaMoorthyforher SwamigaL pointsoutthatSwamy Desikanwa as“GodhE”untilnowswitch VishNuchitthA SwamyDesikan,wh DayA engulfsus.Here That happensoverthetimeperiodofone overourrepeated That angryLorddisgusted S our apakruthisandth (vowedto “chira DhIkshithALs” acts prohibitedbytheSaasthrAs.Weareno deep. Itappearsthatweha performance ofapakruthisforlong,long like usapakruthiisthemostnatural oneto that“ mind andsays andhas Aanukoolyam avoided); Upakruthiis andhastobelo PrAthikoolyam Apakruthi is ones)andUpakruthi(Favorab (unfavorable SevA Swamigal commentsthatKruthis a kruthya-KaraNam abandon who asbelongingtothe assemblyofthose, refershimself Here, SwamiDesikan F ECOND IRST P AADHAM P AADHAM : ASM : AHN at angersourLord. A asmAdhrusAm apakruthou THDHRUS A YA ). The One who had turned His face away from us in ). TheOnewhohad turned Hisfaceawayfromusin ve takenaDhIkshA(vow)to D nature suddenlylooksat us “He isunderYourspell” nd devoutlyrelishinpe EVI A do apakruthis over aeons).The end is not in sight for doapakruthisoveraeons).Theendisnotinsightfor M

DHAYATH and Sukham in this world( inthis andSukham

APAKRUTHOU morning (AhnAyadayathE). Hisshowerof times. OurtasteforakruthyaKaraNamis ukundhan”. Heistheone,whohasbeen Lord). The Lord of Hers, who showers the Lord). TheLordofHers,whoshowers practiseandwehave le Ones recommended by the SaasthrAs). le OnesrecommendedbytheSaasthrAs). E offenses suddenly shows His dayA to us. showsHisdayAtous. offensessuddenly t only DhIkshithALs in this regard, but inthisregard,but t onlyDhIkshithALs (actions) areoftwokinds:apakruthi o has been addressing the daughter of thedaughter addressing been o has es andaddressesHeras“Devi”. Seva ng tothecatgoryofvarjanam(tobe YADHASOU nts to hint at Her Leela Rasa Pushti nts tohintatHerLeelaRasaPushti to be sought after. Swamy has us in to besoughtafter.Swamyhasusin chiraDhIkshithAnAm

CHIRA D rfoming akruthya-KaraNam. rfoming with compassionandblesses M performceaselesslyallthe H UKUNDHA I KSHITH Mum chaKum beenexpertsin the A : N A ”. For people ”. Forpeople M

25

sadagopan.org sadagopan.org six individualrivers. the comparisonof once againuseshissamathkA Sarasvathi,Virajai, Thungabhadhrai, nathikaLs (rivers)flowingswiftlyandmaje flowers) ofGodhai.Here,Swami Desikan obtained byusfromthePaamAlais(garla thefifthslOkam, essence ofVedAs.In Nighmubhai: NishAdhamhasclosetiesto the fourthPaadhamsofthisslOkam: four (Svaram) the UseofNishAdhaSabdham assembly ofVaak(girAmnigumbhai:)aris Him downfurther.He(SarvaLokaNiyanthA Naadhamaris themelodious like sounding The Lordwasalsotiedbyanotherfact F and ishelpless. now beenboundbyGodhai whois OurLord, “rope” isMukundhan. garland tiedonHerhead; theOnewhogottied and obeysHercommands withoutresistan GodhA hadwornearlieronhertresses.Un Heha sure(Tanniscchitham)! This isfor T bythepowerofGodhai,HisDevi. us. Thatisamiraclemadepossible OURTH HIRD P

AADHAM PAADHAM : T : T

ANNISCCHITHAM

ANTHR Sri Andal is the Sangamam of 6 holy rivers theSangamamof6holy Sri Andalis limbs and attributes of Godhai with the specific features of the ofGodhaiwiththespecificfeatures limbs andattributes I NIN rAm (cleverness))asakavi A DHA

NIYAMITHA GodhAvari andNarmadhA.SwamyDesikan GodhAvari M Niscchitham, Niyami or: ThesweetnaadhamofGoddhai'sVaak the SarvaLokaNiyanthA(Commander)has ing fromGodhai.Seva ADHURAISCCHA ce. DhAmnAmeanstherope.Shehad der that influence, Mukundhan ishelpless Mukundhan der thatinfluence, s been bound bytheflowergarlandthat s beenbound nd ofverses)andPoomAlais(garland Swami Desikan will describe the gains describethegains Swami Desikanwill visualizes GodhaiasSixpuNya(sacred) stically. Thesesacredriversare:SONA, ing from the strings of theVeeNAtied fromthestringsof ing ) becameniyamithahbythepowerof the times by Swami Desikan in the third and thethird in Desikan times bySwami Veda Naadham.Godhai'sVaakisthe next with that fragrant and enchanting nextwiththatfragrantandenchanting : TAVA M - Saarvabhouman toachieve OU

GIR L A I tham, NinAdhamand

DH M SwamigaL pointsout

NIGUMBHAI A MN A : 26 through teasingspeech. naturally graciousandislikeriverNarma VirajA river, whichisoutsid Prabhandhams arefullofanubhavamsbased veritable Sarasvathi riveralsoknownas majestic appearance asThiungabhadrAri meaning isthatGodhai'slipsareredliketh currents, theclearVirajAofSriVaik Oh DeviGodhE!ThouartlikeriversSONA M KuchayO sONAdharEpi za ga Aàak vaca VaachAm pravAha nivahEapi SarsavathI thvAm thvAm SarsavathI nivahEapi pravAha VaachAm EANING AprAkruthairapi RasairvirajA svabhAvAth svabhAvAth RasairvirajA AprAkruthairapi Godhaapi Devi kamithur nanu NarmadhAsi NarmadhAsi nanu kamithur Devi Godhaapi eda=ip d e [a=xr < àvahinvh & t : Erip rs e ip k eiv kimt Entrance to Sri Andal Temple inSrivillippuththur Entrance to SriAndalTemple …cya Er ! ivrjaSv-avat e=ip srSvtITvm rapi ThungabhadrA ThungabhadrA rapi THE SIXTHSLOKAM: e rip t u n e this prakruthi mandalam. She is like GodhAvari in being e thisprakruthimandalam.SheislikeGodhAvariinbeing Rn u nm u¼-Ôa Rdais. 6. untam,GodhAvari and NarmadhA. The inner andNarmadhA.Theinner untam,GodhAvari dhA, whichgladdenstheheartofHerLord Vegavathi(Onewith e watersofSONAriver.Her breastshave a , ThungabhadhrA, Sarasvathiwithitsswift , ThungabhadhrA, ! ver. Her nectarinespeechislikethe on theSatthvaguNamslikeaveritable !, speedyflow).Her 27

sadagopan.org sadagopan.org 3 aavti “ (3) Sarasvathi: of Jn~Anam). extrapolates themeaningasJn~AnaPaalAa Seva SwamigaL saysthatthepeopleof sthanams. Hence,SheisaptlyaddressedasTungabhadrA. who hasBhadramisBhadrAorBhadrAvathi. Let usbeinspiredtoeulogizeyouandYour propitiation according api vaathayaMana:/Rg.X.20.1)withte tobetheshortestRk them, whichhappens of Bhadramiscelebratedinatleasthalfa “ welf Bhadra meanshappiness,prosperity, beauty. Bhadra(m)isacelebratedVedicword( forPadminiladi It issaamudhrikAlakshaNam are invokedbytheimageryofTunga-bhadhrA. OneisTungaand KarnAtakA. ariver (2) GodhaiisalsoTunga-bhadra, AathmA (adhyAthmam). mukha river.Intheesoteric(SvApadEsa here totheredriver,SONai, whichflows are equatedtoripe(red)BhimbhAfruit Lord expressedbeautifullyinNaacchiyArTh redcolorsymbolizestheR invoked. The arerefe lips become reddishinhue.Godhai's merges withGangAnearPataliputra. SONa (1) SoNaiisariver,whichhasredcolore ParimaLam. TheVedicaspectsofthenames meaningsbeyondthevyakhy added special There is a double meaning behindthename There isadoublemeaning Bhadram bhadramvitharaBhagavAnbhUyasEmangaLAya Sarasvathi generallyrefers totheGoddess of VegavathiandtheLord hadtotakethe Bharathi. NearKaanchipuram, Sheflowed again isaVedicmetaphor. Sheisoneof to thepathinettAm Perukku likeflowof Swamy Desikan. thatGodhaiisin Hesays VaachAm PravAhanivahESarasvathiThvam to SaayanaBhAshyam( the otherisBhadrA.Godha ShimOga callTungabhadrAas“PaalARu”.He or redcoral.SwamyDesikan equatesthem dozen RgVedicVerses.Letusenjoyoneof aagam (longing,desire)ofGodhaiforHer n syllables.Bhadramhereismeant asa m), itmeanssomethingflowingtowards west and is therefore known as Prathyang asPrathyang known andistherefore west in the whole of Rg Vedam (Bhadram nO inthewholeofRgVedam(BhadramnO d waters.Itoriginat are and auspiciousness. The saying is Thesayingis are andauspiciousness. thi meanstomove,goforwardand associatedauspicious resulting from twose resulting from rred tohere,whenth irumozhi. Typically the beautiful red lips lips irumozhi. Typicallythebeautifulred Ru (theriverofJn~AnappAlorthemilk role ofaSethu(dam)to controlHerfury. Godhai is clearly BhadrA with utthunga GodhaiisclearlyBhadrAwithutthunga the assemblyofHerspeech.Sarasvathi deed Sarasvathi(Sarasvathi Thvam)due withimmensespeedand gotthename Sambhandi sthOthrakaraNEprEraya of eachthesesi Tungammeanshigh,elevated orlofty. therivershavebeenaddedespecially. Anam ofSevaSwamigaLknownas thethreeSpeeches:Sarasvathi, ILA, es to have loftybreastsasamarkof es tohave of speech and learning. It is also a a and learning.Itisalso of speech Bhadram KarNebhi:SruNAyAma: Bhadram i's two majestic sthanams i's twomajestic ”. TheVedicsignificance ” isthesalutation of es inGondvanaand x rivers. AdiyEnhas x rivers. e imageofSONaiis attributes). A lady parate streamsin 28 / ). the Adharam(lips),Sthanams andVaakre more rivers (VirajA ,GodhavariandNarma and Sarasvathi rivers (SONA,ThungabhadrA SevA SwamigaL pointsoutthatthefirsttw (6) NarmadhA River:“ (5) GodhAvari River:“ (4) VirajA River:“ of NarmadhA-suhrudhsvarUpam. Heramus HerLordthrough over in wining amorous pasttime. Narmaisalsoakind the gulfofCambay.Theothermeaning NarmadhA isariver,whichrisesinthe nanu salutation. Kamithu:mean us with pre-eminent Prabhandhams, She is GodhAvari. us withpre-eminentPrabhandhams,SheisGodhAvari. andVarivas.Becauseofblessing (svabhAvAth GodhAvari)becauseSheisVarivath eminence. SwamyDesikanseemstosay pleasure andHappiness.“Variman”me “Variv Lord onthebanksofGodhAvari. has beenmentionedinSrimathRaamAy articles ofadiyEn.GodhAvariisthename manymeaningsof Swamy Desikan.The Jeevans travelling inth in theVirajAlikePrabhandhamsofGo ofKarmAs.AdipintheVirajA the influence VirajA rivertocleanseitselfandtransf RajO orTamO guNams.Thesoulascending The riverthatflowsinSriVaikuntamis Viraja meansfreefromdustorpassion. Vira Vaikuntam. attheborderofSri anditflows isnotof thisworld Desikan. VirajA JyOthi. Sucharetherichconnota VedamasJy Atharva plant mentionedin During theVedicage,SarasvathiwasBahirv hi flowing antharvAhini river,whichis own nature( ” queries SwamiDesikan.ArenotYo ” queries SvEna rUpEnaabhinishpadhyathE aprAkruthai: rasai: VirajA aprAkruthai: rasai: SvabhAvAth GodhEapi thvam SvabhAvAth GodhEapi Devi Kamithu: nanu NarmadhAsi nanu Devi Kamithu: e archirAdhimaargam. s theLord,EmperumAn.“ tions ofthewordSarasvathi. present PrAkrutharasam andtheother dhai makesusqualifiedtobecomeMuktha o linesofthisSixth dden under the sands of the greatdesert. the of dden underthesands orm itself tobe”akarmaVasyan”(beyond orm itself VindhyA mountain andjoinstheoceanat VindhyA mountain suddha satthvamandistotallydevoidof dhA). Thefirstthree of Vaak,ParihAsaVaak.Godhai'sskills ) and the the last two lines house three ) andthelasttwo lines house ” isthemangaLAsAsanamofSwamy Othishmathi or the One with supreme theOnewithsupreme Othishmathi or oftheriverinAndhraPradEsh, which aNam. SithAPirattisported withHer as” is a Vedic wordmeaningwealth, as” isaVedic NarmadhA is ParihAsam orJestful NarmadhAisParihAsam ans excellence, superiority andpre- ans excellence,superiority GodhA havebeeencoveredinearlier GodhA u theNarmadhA riverforYourLord? ing waysaresymboli rivermakestheJeev Ahini. Sarasvathiisalsothenameofa ja isalsoanepithetforLordVishNu. that GodhaiisbyHerverynature toSriVaikuntamtakesadipinthe -ChAndOgya Upanishad).Adip ” isthe mangaLAsAsanamof Kamithu: NarmadhAasi ” is Swamy Desikan's ” isSwamy SlOkam includesthree rivers dealingwith zed bythechoice an manifestinits 29

sadagopan.org sadagopan.org and elaboratesonthesambhandham hints atthereasonwhyAdhi withth anantha KalyANaGuNamsofANDAL In thesixthpaasuram,SwamiDesikan Narmadhai always. apraakrutha rasaminarchaiandvibhavam three rivers dealwithApr Akrutha (other worldly) rasam. Thus, Godhai shines with (otherworldly)rasam.Thus,Godhaishines Akrutha KaviValmiki'sspeechin Adhi Kavi Sri Valmiki Adhi KaviSri between GodhaiandSageVaalmIki. compared the dhivya svarUpam and the andthe compared thedhivyasvarUpam e six rivers. In the seventh slOkam, He e sixrivers.IntheseventhslOkam, and isbythesideofHerLordas Srimath RaamAyaNamissweet 30 sacred mouth being like thedivinenectarintheirenjoyability? sacred mouthbeinglike RaamAyaNam. Isitanywondertherforethat becauseofhiscreation among poets originated fromthoseanthills are theamsamofBhUmiDevi Oh GodhE!Vedamsdeclarethat theanthi ga jata vLmIkt> ïv[ta M sravaNathO ValmIkatha: vKÇarivNd mkrNdin-a>àbNxa>.7. jaathO bhabhUva sa muni: Kavi saarvabhouma: saarvabhouma: Kavi muni: sa bhabhUva jaathO EANING GodhE kimadhbhutham idha kimadhbhutham GodhE VakthrAravindha makara VakthrAravindha ed e ikmÑ e b- : Uv sm u timd uin> kivsav < ydmISvdNt THE SEVENTH SLOKAM e vs VasudhAthmanas tE tE VasudhAthmanas ndha nibhA: prabhandhA: prabhandhA: nibhA: ndha Most-used portraitofSri Andal is AdhiKaviVaalmIki.He is uxaTmnSt m yadhamI svadhanthE svadhanthE yadhamI m , theanthillsarealsoYourears.Thesage,who R -a e m>, e

lls aretheear ofBh e

theimmaculate ithihAsam, Srimath theSriSookthisth is salutedastheforemost Umi pirAtti.SinceYou at arose from Your at arosefromYour 31

sadagopan.org sadagopan.org RaamAyaNam. PleasethereforeblessadiyEn too! withsuch sonVaalmiki blessed Your eulogize GodhAPirAtti.Youaretheboon-g delectable. SwamyDesikanadvancesthere Prabhandhams thataroseoutofthelo svadanthE question own his Swamy Desikananswers yadh-amI idham “kimadhbhutham that arose outof thelotus face ofGodhaiandanswers it: to besosweetenjoy,Swamyasks what heyathath PruTivyA:yadh-valmIka explanation ofSageVaalmikiavathA outof Swami saysthatSageValmIkirose prabhandhams. BhU Deviandpaystributetothe becoming asupremepoetbecauseofhisre paadhamofthisslOkam In thesecond for allpoets( in therowofpoets).Hisaad Aa Poet KaaLidAsansaluted Srimath RaamAyanam. points outthatsagearisin “Valmikatha: Jaatha:saMuni: Your earsastheamsamofVasudhai(Bhumi VasudhAthmaNasthE Jaathosamuni: Swamysaysthat“ VasudhAthmanA. is Godhai, who between theAdhiKavi,whoaroseoutof sambhandhi isAdhiKaviVaalmIki.Thefi those,whoha Here SwamyDesikansalutes VakthrAravindha makarant VakthrAravindha Param KaveenAm Aadhaaram g fromtheanthillsbecame dhi Kavi,Vaalmikias“ ha nibhA: prabhandhA:” prabhandhA:” nibhA: ha hi Kaavyamiscelebratedas Kavi Saarvabhouma:BhabhUva”. :”. Ifthatweretobeth ram as the ear of BhUmi dEvi is:“ ram astheear ofBhUmidEvi ” ThatMunibornoutof would be the status of the Prabhandhams wouldbethestatusofPrabhandhams ). asacredVaaktocompose Srimadh tus faceofGodhaiareverysweetand matchless sweetness of Godhai's own matchless sweetnessofGodhai's theearsofGodhai/BhUmiPirAtti(Vedic ve the sambhandham with Her. One such ve thesambhandhamwithHer.Onesuch rst twolinesrecogniz explains the reasons for Sage Valmiki reasonsforSageValmiki the explains lationship withGodh ason forthebikshai ranting dEviforthesacredVaak.You ears of BhUmi Devi (the ant Hills) and Devi) isthemeaningof and saysitisnowonderthatthe Kavi PrathamaPaadhathim the supremepoetandcreated theFoundation(AadhAram) e reasonforhisIthihAsam Valmikatha: SravaNayO: theanthills,whichare ai astheamsamof es therelationship for sacredVaakto Swamy Desikan hs passage. this SrOthram ” (First 32 and intense sorrow,whenseparatedfromHim. and intense conversations withHim,whichreflectedth (love sentiments)andtheyenhancedth context, this to you,justasyoudid.In O GodhAdEvi!Yourelderslikeyourfather M gOdhE bhavatheeva priyatamam tava bhokthum -a

ï %Ccavc -i bhakthim nijAm praNaya BhavanayA gruNantha : : gruNantha BhavanayA praNaya nijAm bhakthim EANING ucchavachai : viraha sangamajai : udanthai : : udanthai : sangamajai viraha : ucchavachai &¼aryiNt ùdy srungArayanthi hrudhayam gurava: tvadheeyA : : tvadheeyA gurava: hrudhayam srungArayanthi TvdIya>.8. AzhwAr's imitation ofGodhA AzhwAr's imitation Er ! %dNt ed their hearts were filled with SringAra Bhavam their heartswerefilledwithSringAra & [Nt>, e

E> eir moods of bliss, while united with Him eir moodsofbliss,whileunitedwithHim eir true Bhakthi for the Lord through eir trueBhakthifortheLordthrough wanted toenjoy theLo

rd, whoisvery dear 33

sadagopan.org sadagopan.org as aPurushanweremuch morerealistic andthusrang true. case, becauseyouwerebornasawomanand women.Suchactswereimpressive abandoned to theirside.Theythreatened messengers totheLord fora vidalandMadaloor came outintheirthoothu with theLord,“theirconsort”andelatio Vislesham sentimentsinthei Naayaki andenhancedtheirlovefortheLo as women,gavethemselvesthenamessu were bornas males.They thoughtof a tric the Lordastheirlover, justasYOUdid. to andenjoytheLordas aMan.Yourelders O GodhE!Youbybirthareawomanandas C OMMENTS

Periya Perumal ofSrivillipputthur : ppraising Him of their sufferings and to beg Him to come andtobegHimcome ppraising Himoftheirsufferings r Paasurams.Themoodofso toembarrassHimbypubliclyexhibitingthemselvesas It washowevernoteasyforthem,sincethey k to overcome thislimitation.Theydressed n on union with Him as “their husband” Himas“theirhusband” with union n on like Your father had intense desire to enjoy like Yourfatherhadintensedesiretoenjoy rd through expresion of the Samslesham-- rd throughexpresionofthe ch asParakAlaNaayakiandParAnkusa ch

such itwasNATURAL forYoutorelate Your sentimentsofrelatingtotheLord thal acts.Theysent and yet did not ring as trueasinyour and yetdidnotringas Rangamannar of Srivillipputthur Rangamannar ofSrivillipputthur rrow fromtheirseparation birdsandbeesas

34 anubhavam into SrungAra anubhavam (hrudhayam anubhavam anubhavam intoSrungAra vesham ofwomen(ParakAlaNaayaki,ParA such thateventhe“ SrungArambyenactingUnion into Bhakthi justli AchAryAs (wishedtoenjoyBhagavAn nijAmbhakthimpraNayabhAvanayAgruNantha: bhOkthum “ Swamy Desikanobserves: pleasure! enjoyment andevenseparation--theseam (Bhavathee iva).They therefore, sangof stages,conditions enjoyed variousphases, thei consort,SriRanganAthan; enjoy Your intosupremeloveas blossoms Bhakthi, which the FatherPeriyAzhwArandotherAzhwArs,cherished Yourelders, GodhA Devi! Dr.V.N.Vedantha Desikansumsupthepurpo MayarvaRa MathinalamaruLappeRRaAzhwArs ThvadheeyA: Gurava:Tava nkusa Naayaki) to enhance their Bhakthi theirBhakthi nkusa Naayaki)toenhance r emotionsranriotously;theymentally and seperationwith and variouspleasures,blisses,statesof orous experiencesfilltheirheartswith ke Youthruthetran in Your case. Like You, they wanted to with Yourconsort--evenlikeYou rt ofthisslOkameffectively:“Oh SrungArayanthy) just like You. SrungArayanthy)justlikeYou. Priyatamam Bhavatheeiva Him). His beauty is Him). Hisbeauty sformation of their sformation oftheir ”. GodhE!Your ” adorned the ” adornedthe 35

sadagopan.org sadagopan.org sNt> pyai tapiCDd fortheupliftment (ujjevanam)oftheworld prabhandhams DevOpajeevyam. PirAtti's vivAhaMahOthsavam,nectarwa SevA Swamigalpointsout (VishNuchittham) asadaught He thusindicatesthatGodhaiwasborn outoftheSankalpamLord “AdhivishNuchittham Sahajan forhaving as ChandranisaLakshmi PirAtti, whoaroseoutofthe Youasthesibl Chandran andcomprehend dhivyasvarUpam.T and Your oftheir statusthrough world independent delights theheartofevery incarnated asthedarling VishNu ofthemind Chandran wasbornout Oh MotherGodhE!Youareliketheother ivñap mat> sm a siblingofPeriyaPirAtti. Godh SwamyDesikansalutes In thisslOkam, M SamutthuTithathavat Maatha: visvOpjeevyam amrutham vachasA dhuhAnAm dhuhAnAm vachasA amrutham visvOpjeevyam EANING taapacchidham hima-ruchEriva moorthymanyAm moorthymanyAm hima-ruchEriva taapacchidham santhna: payOdhi Duhithu: sahajAm vidhusthvAm vidhusthvAm sahajAm Duhithu: payOdhi santhna: e jIVym : < ihméc uiTwtvtImix iv:[ e x Êiht AmruthaSahajaiGodhaidist ! Amt SamutthathivathIm” THE NINTH SLOKAM: eirv m u> shjaivÊSTvam &< vcsa Êhanam daughter ofPeriyAzhwAr(VishNuChitthar).Chandran daughter one throughHiscoolrays.Yo milky Ocean.Youarerecogni the amrutha Sahajai aspects the amruthaSahajaiaspects hIm adhivishNu chittham chittham adhivishNu hIm er ofAdhivishNuchitthar. Uitm he learned souls recognize Your similarities to similaritiesto recognizeYour he learnedsouls R Nya uicÄ

<

arethewordschosenbySwamyDesikan. the nectar of Your dhivya Prabhandhams the nectarofYourdhivyaPrabhandhams s distributed totheDevAsandbecame s distributed <

form ofChandran.Vedamsdeclarethat born out of the verysamemilkyocean. born outofthe ai asLakshmiSahajaiortheOnewhois !, ing (KoodapPiRanthavaL)ofPeriya (Chandramaa ManasOJaatha:). ! . 9. ributed thenectarofHer zed asLakshmiSahajaijust (visvOpajeevyam). u uplift the people of the u upliftthepeopleof of Godhai:DuringPeriya You 36 nectar on those suffering from samsAric taapams and cool them. nectar onthosesuffering fromsamsArictaapamsandcool same home( thatbo as Herbrother.Swamy Desikanhints who isbornoutoftheMilkyoceanalon thereasonsforGodhaito Desikan advances There isasLEdai(doubleentendre) amrutham todrink. Vaak (Paasurams).Shemilksthemilchcows life-s (VachasA dhuhAnam).Sheproduces amrutham throughHersacredpaasurams uswithVisvOpajeevyam Godhai blesses sahajai aswellLakshmiSahajai. respectively withnectar. Thisistheir Godhaihavethesaamyamof Lakshmi and common traitthatthey werebornfromth avathAram asthedaughter becomes thepayOdhiDuhithu:pathi.That orthe Duhithu: PayOdhi is MahA Lakshmi way. andthus milk/nectar). SheisLakshmiSahajai described bySwamiDesikanasamrutha-duh nectar, whichremovesthesamsAricThAp Like thecowyieldsfromitsfulluddermi Sri Andal with HerLord(gopalakrishnan) Sri Andalwith VishNu chitthAthmajai; ChandramA manasOJaatha VishNu chitthAthmajai; ChandramA of VishNucchitthaa. Both Chandran and GOdhai have the andGOdhaihave of VishNucchitthaa.BothChandran Bindingeville, Karnataka. common glory.ThusGodhai becomesamrutha between GodhaiandCha g with MahA Lakshmi and hence considered g withMahALakshmiandhenceconsidered e mind of VishNu (VishNuchittham). MahA MahA (VishNuchittham). VishNu e mindof

VishNu's sankalpam was behind Godhai's wasbehind Godhai's VishNu'ssankalpam ustaining amrutham andHerfather(Adhi blessing DevAs andpeopleoftheworld DevAs blessing be consideredasaVilaksaNaChandran, lk for its calf, Godhai blesses uswiththe lk foritscalf,Godhaiblesses th GodhaiandtheMo Anam (SurappathuinTamilortoyield daughter of milky ocean. VishNu thus thus daughter ofmilkyocean.VishNu distributesnectaralsobutinadifferent ams. Thisactofblessing been has of Upanishads to bless uswiththe tobless ofUpanishads vishnuchitthar) in :); bothofthemrain through Her divine through Herdivine ndran here.Swamy on areborninthe

37

sadagopan.org sadagopan.org MahA Lakshmi). MahA Lakshmi). analogy andsalutesGodhaias“ was bornoutoftheMilkyoceanlikeMa similar attributes Swamy DesikancontendsthatGodhaiisan (HimaruchirEva anyAmMoorthimivasTithAm). PayOdhi duhithu:sahajA PayOdhi Andal Bindingaville hA Lakshmi, Swamy Desikan extends the SwamyDesikanextendsthe hA Lakshmi, other Moothy likeChandranbecauseof other ” (the udan piRanthavaLof ” (theudan SinceChandran 38 ( his waythroughthe samarpaNam ofthe na lEbE)fromYourLord. WhatYourfather (anavApthapoorav Bhagavath prasAdham sathai: karNAmruthai: sthuthi Your Lordwithmanynectarinep “s Him.Heisthus whopraise blesses those Lordiseasilymovedevenby GodhE! Your kaimkaryam. something extraordinarysuchasconferring Paasuramsbefo Yourfather's He hadheard You, GodhE,inspiredHimtoconfer thehono late hisson-in-law most AzhwArandbecame himwith welcome kaimkaryamandhonored immediately becameverymuch worn byYouandpresentedthemcharacte He didnothoweverrespondto and theotherAzhwArsbefore as aresultwithaffectionfortheone,who easilypleasedby O GodhE!YourLordis M madhubidha: tE thaathasthu k[a tatSt TvNma l Thvann-mouLi gandha subhaga karNAmruthai : shtuthi sath shtuthi : karNAmruthai EANING tvanmowli ghandha subhagAm upahruthya maalaam maalaam upahruthya subhagAm ghandha tvanmowli e - lEbE mahatthara padhAnuguNam prasAdham prasAdham padhAnuguNam mahatthara lEbE mhÄr pdan e mhÄr R m Eil gNxs & t (The GloryattainedbyVishNuch u t : E> St e mx uit zt u i-d> St u g u-gam THE TENTHSLOKAM u [ E r ! AnvaÝp < àsadm sthuthi lesa vasyAth vasyAth lesa sthuthi ai : anavAptha poorvam poorvam anavAptha : ai You had sung His praise through many pleasing songs. songs. manypleasing You hadsungHispraisethrough uit l themtoomuch.Yourfather ) and yet did not succeed in realizing the superior thesuperior ) andyetdidnotsucceedinrealizing ! %pùTymala attached to Your father. He praised Your father for his attached toYourfather.Hepraisedfatherforhis m MaalAmupahruthya lEbE e z vZyat aasurams thataresweettohear( ! . 10 even asmalleulogy.Hebecomesovercome sings His praise. Yourfather,BhattarPirAnsings Hispraise. itta through His daughter, GodhA) itta throughHisdaughter, m mahatthara padhAnuguNam prasAdham m mahattharapadhAnuguNam Uv could notsucceed ingainingcamereadily thuthi-lEsa vasyan “. Your fatherpraised thuthi-lEsa vasyan“.Your R m re and was not sufficiently moved to do movedtodo re andwasnotsufficiently rific titleofPeriyAzh r. Thus, Your Lord”s great affection for greataffectionfor Lord”s r. Thus,Your Garlands worn by You to Your Lord toYour Garlands wornbyYou alpasthothrams(trivialeulogies)and the title befitting Your father'sunique the titlebefittingYour the name,“PeriyAzhwAr”orsenior rized bytheirdivinefragrance.He ! , !

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howevertookthegarlands ). wAr onYourfather. ThAtha: ThAtha: 39

sadagopan.org sadagopan.org Lord. presentation ofsugandhaflowergarlands PaaMaalai(garlands VishNuchitthar's Padham ofbeingnamedasPeriyAzhwAr. thefragranceofYourlove garlands having andne of hundredssoulful The Mahattharapadhalaabhamunattainable “Koondhal MaNam kamazntha Maalayai Maalayai kamazntha MaNam “Koondhal ArAdanAmUrthi ofPeriyazhvargiven ArAdanAmUrthi aNivitthu, PeriyAzhwAr ye PeriyAzhwAr aNivitthu, ctarine Sthuthiswasattained ly locks of hair. He attained the BahumAna ly locksofhair.HeattainedtheBahumAna as Sreedanam during Andal’s marriage as SreedanamduringAndal’s (PooMaalaikaL)wornby GodhAtothe of sthOthrams)wasattainedbythe nRa pattatthai peRRAr”. peRRAr”. pattatthai nRa avar yedutthu chenRu PerumALukku PerumALukku chenRu yedutthu avar to Your father through the SamarpaNam to Yourfatherthroughthe Whatcannotberealizedthrough

by the offering of the bytheofferingof 40 “Koondhal MaNamkamaznthaMaalai” Periazhwar: Oppilliappan Koil Periazhwar: Oppilliappan 41

sadagopan.org sadagopan.org inÔa¦ yÇ respect evenwhenHewasengage RanganaathA's Srivilliputthur).Your Lord arisingfromyourbirth inthesouth(at a resultoftheripenedpuNyam O GodhAdEvi!Thesoutherndi M lAbhAth puNya paripakthrima dakshiNAapi dhik sva idk sarvottarA bhavathi dEvi tavAvathArAth I I tavAvathArAth dEvi bhavathi sarvottarA EANING Yathriva RangapathinA bhaumAna poorvam poorvam bhaumAna RangapathinA Yathriva nidhrALunA apniyatham nihithA; kataakshA : II II : kataakshA nihithA; apniyatham nidhrALunA Ev r¼pitnab÷manp !di][a=ip pirpiKÇmp eR Ära -vitd u naip inyt : “Ranganatha woke up from His Yoga NidrA time and again” NidrAtimeand again” “Ranganatha wokeup from HisYoga (The Distinction conferred on the Southern Direction) (The DistinctionconferredontheSouthernDirection) THE ELEVENTHSLOKAM: eiv tvavtarat — inihta>kqa]a>.11. rection hasalsoex Uv d inYogaNidrA(atSrirangam). ¡ u{y l_yat !, glances weredirectedtherewith great celled overthenortherndirectionas !

42 C (2) “ (1) “ There aretwothoughts and intheother,distinctionbetween avathArams ofRamAand KrishNAthere.In thenortherndirectionknow direction became context, thewords,“ southern directionbecamemorevenerableth is venerablefo Hence thenortherndirection context, itmeanstheNorthernDirection DakshiNa apisarvaUTTARAAbhavathi The otherhiddenmeaningcentresaro tobecompleted whichneeded Thirumozhi, waitforHerto though hecouldnot inthatdirection again tocastHisglances bride-to-be, themomentShewasborn.He hidden meaningisthatSriRanganathA,th looking inthedirectionofYourplacebi there underaTulasiplant.YourLordslee Srivilliputthur inthesouth OMMENTS dear bride.Hewasconstantlylookin ofHisavasaram (impat This isbecause glances tofallatthesoutherndirection, nihithA KaDAkshA: became superiortoalldirectionsand NidhRALunA api RangapathinAYath api NidhRALunA TavaavathA dhik DakshiNA : Dik DakshiNA sarvOttharAbhavathi Dik DakshiNA :” (Out of His great love for You, Lord RanganAtha castsHis RanganAtha greatloveforYou,Lord ofHis :” (Out in thisslOkam: was atastageofripenedpu rAth sarvOttharA bhavathy g atSrivilliputthUrintheSouth. south andthenorthdi und thechoiceofth , where Sri Rama and KrishNa were born. , whereSriRamaandKrishNawereborn. to seethegrowthof ). Uttaraa has double meanings. In one ). Uttaraahasdoublemeanings.Inone The greataffectionforYou. rth outofHis finish HerThiruppavaiandNaachiyAr woke up from His Yoga NidrAtimeand HisYoga upfrom woke before ShecouldjoinHimatSrirangam. e bridegroomwaseagerly lookingatHis ience) toseeYougrowand becomeHis even when is engaged in Yoga NidhrA. inYogaNidhrA. evenwhenisengaged one context,thesouthexceededinglory ping at Srirangam in Yoga NidrA was was ping atSrirangaminYogaNidrA r us. As a result of GodhA's birth, the birth, r us.AsaresultofGodhA's n for its superior glory as a result of the asaresultofthe glory itssuperior n for raiva BahumAna pooravm niyatham pooravm BahumAna raiva an theNortherndirection.Inanother Nyam, when Youincarnated ” suggeststhatthesouthern ” (thesoutherndirection rections disappeared. e Word,UttarA( AndAL. It appeared as as Itappeared AndAL. Dhik 43

sadagopan.org sadagopan.org -agIrwI à- ySya Gaa while notbeingaffected bythei the thesesinsandrestore power toannulall accumulated fromthe bathers .Byhaving at specifictimesofthe year(Pushkaram, over time. SwamyDesikan saysthatthesesoil mukhya vyavahAram). vyapadEsa YogAth world withitswaters includingth river takesonYourNaamamandgainsth servant ofRaamAnujA.Thatisthepurpose When wecallourselves“RaamAnuja Daas a longtimetobecomePuNyanadhis? name.Isn'titsothatthegrea bearing Your Oh GodhADevi!TheriverGodhAvariseems àay having thesamename. dealswiththegloriesthatca This slokam All the puNya nadhis cleanse thesinsof nadhiscleanse All thepuNya M ofGodhai. river GodhAvaribyhavingthename direction thrutheavathAram ofGodhai.Here In theearlierslOkam,SwamyDesikandescribe vyapadEsa-yOgAth bhavathI dEvi prAyENa Godhaavari Jagadhidham payasA puneethE puneethE payasA Jagadhidham Godhaavari EANING YasyAm samEthya samayEshu chiram nivAsAth nivAsAth chiram samayEshu samEthya YasyAm BhAgIraTI PrabhruthayOapi bhavanthi puNyA: puNyA: bhavanthi PrabhruthayOapi BhAgIraTI e davrI jgidd e[ d < sm : eiv -vtIVypd eTy smy &tya ” means by virtue of adorning Your name (ThirunAmam as name(ThirunAmam Your ” meansbyvirtueofadorning < pysap THE TWELFTHSLOKAM: e=ip -viNtp e; u icr r assemblyofaccumulated sins. e z ya < invasat unIt e puNya nadhis like GangAet al. “ like e puNyanadhis egat e , people, who dip in th whodipin people, u{ya>. 12.

ofadorningDaasya me bythewayofriver GodhAvariby t rivers like Ganga reside in GodhAvari for t riverslikeGanga resideinGodhAvari MahOdhayam etal)to destroytheir sins ere formthepowerto the name of Godhai, GodhAvari has the has the nameofGodhai,GodhAvari ! puNya nadhis back to their pristine glory, glory, pristine backtotheir puNya nadhis an”, weannounce ourrelation asthe , he describes thegloriesattainedby , hedescribes ed riversresort tothe bathinGodhAvari !

d thegloriesthatcame totheSouthern to purifytheworldwithitswaters by em andbecomeimpure naamams.GodhAvari cleanse thewhole BhavathI 44 this levelofsacredness(Sanctity). GodhAvari becomesamember havi due totheVaibhavamofGodhAvari get ridoftheimpuritiesGangAet.alwith and theycleansethemselvesbybathingin residence inYouforalimitedtime. Thesins thepower givesYou thatlink arising form al. OhGodAvari!Youhavethenaamava achieved asuperiorstatus yet bylinkingitselfwithYourname(n torecievetheanugrahamfromth dhik likeYou isnotbornintheDakshiNa it hasYourname.UnlikeYou river GodhE! GOdhAvari “Godhavari (idol in Ramghat) is “Godhavari (idolinRamghat) Godhavari passing through Ramghat (Nasik) Ramghat through Godhavari passing among thesacredriverslike of the Daasi gaNam of GodhA PirAtti and acquires andacquires PirAtti gaNamofGodhA oftheDaasi

aama mAthra Sambhandham), thisriverhas aama mAthraSambhandham), ng the naama Sambhandham with GodhA. ng thenaamaSambhandhamwithGodhA. GodhAvari, which has the unique power to power hastheunique which GodhAvari, a memberofYourDaasigaNam” to cleanseriverslikeGangathroughtheir hanam of GodhA Piratti andthepower hanam ofGodhAPiratti out evergettingpolluted.Thisisentirely of Paapis pollute the rivers like GangA e Lordto beraisedto aloftystatus and

GangA, YamunA, Cauvery et Cauvery YamunA, GangA, 45

sadagopan.org sadagopan.org so, You chose out of Your own free will a very ancient old Man, who has a snake for out ofYourownfreewillaveryancientoldMan, whohasasnakefor so, Youchose of equalbeautyandYouthwould bridegroom YouareaKumAriwithsa Oh GodhE! You. futurehusband? choice ofHimasYour tender age.HowcomeYouoverlookedallthes anancient(old)one, that Yourhusbandis procession onfoot.You have tositwithHimuncomfortablyonabi ifyouwishtotr proper bedforYou;further, Yourdear asYourhusband? Your choice onabedofsnakeandhas man, whosleeps beautifulandtender ofthemost Oh Godhai s @v jat> Svy nag RanganAthA iscoveredinthisslOkam. Godhaiduri of The teasingofthefriends M andteasesHeraboutth Godhai Sakhis of celebration. the overalljoyofawedding the handoftheirfriendinmarriage.These songs aboutthepoorqualificationsof tE of In traditionalmarriages,theladyfriends Katham PakshiraTa: sutanu: NaagEsaya: Jaatha: svayamvarapath Jaatha: EANING Yevam vidhA samuchitham praNayam bhavathyA: bhavathyA: praNayam samuchitham vidhA Yevam sm e zy> s R yiNt pirhasigr>soInam : p utn THE THIRTHEENTHSLOKAM: uict u pi]rw>kw can onlyusethebirdtoflyway i: Purusha: PurANa: PurANa: Purusha: i: < à[y u é;> p < -vTya> ura[>, < t Here, SwamiDesikan becomesoneofthe e fitnessoftheGroomshehaschosen. e

when itcomestoHis What happened? Thus Your friends tease happened?ThusYourfriends What mpoorNa SaamudhrikA LakshaNams. A LakshaNams.A mpoorNa SaamudhrikA husband of choicedoesnotevenhavea of husband groom and question his fitness to receive andquestionhisfitnesstoreceive groom are called ParihAsa GirA: andfitwellwith are calledParihAsaGirA: a bird for his transport become themanof transportbecome forhis a bird the bride join together and sing teasing teasing togetherandsing bridejoin the rd .Youcannotgo avel to a destination of Your desire,You avel toadestinationofYour ng theoccasionof limbs! How diditha limbs! How !. 13. be anidealmatchforYou.while thatis e negative factors, while making Your e negativefactors,whilemakingYour high up. The worst of it allis high up.Theworstofit

age ,whileYouareof round theto marriagetoLord ppen thatthisold wn ona 46 vaahanam. PurANa ParamaPurushanwhohasAdhi In actuality, thesakhisarecongratulati The OldLordisAadhiMudarBhagavan. Sesha BhUthALsandservesastheLord's VihagEswara:” “ Sthuthiaccordingtocomm indeed VyAja Soochitha Jagath-kAraNathvam”. “ words reallycongratulateGodhAonHerwi choice oftheLordasHerhusbandin Histransport.Thus His bedandabirdfor PaRavai yERumParam purudar Anantha Sayanathvam,VeeryaGaruda

The bed in question is “AadhiSesh The bedinquestionis Sri Ahobila Matham Sri Andal & Sri Rangamannar Sri AhobilaMatham Andal&Sri These ParihAsaVachanams ”. PaRavaiinquestionis ng Godhai for the Bhagyam of obtaining the the ng GodhaifortheBhagyamofobtaining the Svayamvaram.Thesepseudo-mocking the bed, Umbrella, Aasanam and PaadhukA. Umbrella,AasanamandPaadhukA. bed, Seshan as His bed and Garudan as His bedandGarudanasHis asHis Seshan thefriendsofGodhAmakefunHer Vaahanathvam andPurANaPurusha entators. GodhA'sLordissalutedas nning choice of the Lord, who has choiceoftheLord,whohas nning an”, whoisinthefrontrowof an”, (yEsal pEcchukaL)are “VedAthmA 47

sadagopan.org sadagopan.org bha pTy are Her dear friends since are Herdearfriendssince She is ANDAL isVishNuPathni andhence PaaNigrahanam. wedding before observed byabridegroomwithumbrella The commentators have pointedoutthatSw garland overthatoftheVyjayanthIm Lord. Thehoneybeesseemtovo a blackum first andcirclearoundthusform the garlandofYoursonhe Kesavan. Immediately,thereisabigrushin wears thatspecialgarlandwiththesam Your tressesandpresentsittotheLord. fatherbringsthefl time ofmorning,Your attracts the honeybees.Theyhoveraroundth andch onhisshoulders known asVyjayanthI Lordhas Your ANDavanai aaLumANDALE! Oh IsvarI,whocontrolstheLord, whoHi Thavth Bhuktha maalya SurabhIkrutha ChArumouLE: M ChArumouLE: SurabhIkrutha maalya Bhuktha Thavth ihTva - TvÑ thevictor. their selectionandannounce flower garlandoverVyjayanthimaalai.The The themeofthisslOkamis hithvA bhujAnthara-gathAmapi VyjayanthIm VyjayanthIm bhujAnthara-gathAmapi hithvA EANING pathyus tavEswari mitha: prathighAtha lOlA: lOlA: prathighAtha mitha: tavEswari pathyus BahArtha pathra ruchim pathra BahArtha R tpÇ éicmarcyiNt- uStv u Kt maLys : ujaNtr gtamipv eñir imw>àit"atla THE FOURTEENTHSLOKAM: ur-Ik aarachayanthi bhrungA: bhrungA: aarachayanthi She istheirQueenbee. “ about therecognitionof about & t caéma ad oftheLord.They te toindicatethesuperiorit E jyNtIm &¼a>. 14. aalai fromtheirexpertperspective. bhandham of Your kesam on His head as on Hisheadas Yourkesam of bhandham ela> Your Lord bends His neck, receivesitand neck, His Lordbends Your E l nd flower garland during one phase of His nd flowergarlandduringonephaseofHis

ower garland,whichwaswornearlieron honeybees, theexpertsonfragrancemake g bythebeesfromVyjayanthImaalaito g addressed here as Iswari .The honeybees hereasIswari.Thehoneybees addressed amy DesikanrefersheretotheVratham e> est. Thedivinefragranceofthatgarland at garlandontheLord mself controlstheentireworld! Oh ! , the famous, never fading vanamaalai neverfading the famous, brella as it were over the head of the brella asitwereovertheheadof jostle witheachothertogetthere Thvath BukthaMaalya superiority oftheGodhai's y ofthefragranceYour 's chest. Atthis 's chest. ” isthe 48 the Lord'shead( over theCrownofLord,thesedarkhued kireeDa paridEsEmanDalAkAratayAParibramantha: Soodikkoduttha Maalaiandrushoffto Maalaiuntil ontheVyjayanthi positioned thecr restsnowon That MaalaiofYours (“ Soodikkoduttha Maalai.It hasacquiredthema ThvayAnubhUthEna MaalyEnaMaalayAsura ThvayAnubhUthEna BarhArTa pathraruchimAarachayanthy Thooppul Andal with Other Ubhayanachiyars withOther Thooppul Andal enjoy thefragrance then, areattracted powerfullytoANDAL's own ofYourLord.Th tchless fragrance of Your kesa bhArams tchless fragranceofYourkesabhArams bees appear likeanumbrellaheldover bees appear bhee-krutha: Sugnadhee-krutha:”). ). Byformingatightassembly ). of thatMaalai.( e bees,whichwere BrungA: BrungA: 49

sadagopan.org sadagopan.org Godhai's flower garland is superior garlandissuperior Godhai's flower (Sri Andal during a Margazhi uthsavam in Thiruvallikkeni) inThiruvallikkeni) uthsavam (Sri AndalduringaMargazhi to VyjayanthI mAlAofHerLord 50

ga ma ragaiNvta=ip lilta=ipg . Lord. Thatsuperiorposition isreserved attributes (guNa UttharAapi),Vyjayanathi api), Whatifitistender(lalithA Whatifit the chest(HrudhayangamAapi), Maalai hassplendidfragrance(aamOdhavathI ap SooDikkoduttha Maalai wonoverformerinst Vyajayanthi Maalaihereto build up sabdham five“api” Swami Desikanuses andreverence forit His affection by wearingthegarlandwornYouearlier over demonstrate Yourgarland'ssuperiority Him withjoyandwornloveon ThegarlandthatYouworea AbhishEkam). glories, itiswornonthechestandnot indeed constructedfromtenderforestflower fragrance. ItisdesiredbyHimandhencegi Oh GodhE!ThefamousgarlandVyjayanthi M hrudhayangamAapi sadhA aamOdhavathyapi Aama (Soodikkoduttha Maalai). than thatoftheflowergarland wi Swamy Desikancontinueswiththethemeof rAgAnvithAapi lalithAapi guNOttharAapi guNOttharAapi lalithAapi rAgAnvithAapi EANING MouLisrajA tava Mukhundha kirITa bhAjA bhAjA kirITa Mukhundha tava MouLisrajA GodhE! bhavathyadharithA khalu VaijayanthI VaijayanthI khalu bhavathyadharithA GodhE! E ilöja tvm ed e -vTyxirtaol edvTyip sdaùdy : THE FIFTEENTHSLOKAM: ukNd ikrIq-aja u v

sadagopan.org sadagopan.org wears it on His diadem”. wears itonHisdiadem”. garlands meantforYou,whichYouthendiscardandhandoverto YourLord--who Dr. VedAnthaDesikancomments: “YourLord settles theissue oftheloftin Mukundhan; onthatMuku Mukundhan; divine couple.ItisliketheGaDaka comments thattheSoodikkodutthaMaalai centra Her LordatHisrequesthasthe charithram,theGarla legendary In ANDAL's (Sri Andal,SriRengamannarandSr SooDikkoDuththAL’s Garland ess ofSoodikkodutthaMaalai ndhan's crown is seenth crownis ndhan's i Garudan in Jayanagar-Bangalore) i Garudanin Sruthi.Your Lord is Moksha DhAyaka Sruthi.Your LordisMoksha around HerLord’skireeTam l stage.SriAnbilGopalAcchArSwamy is theGaDakavasthuforunitingthis nd wornbyHerandthenpresentedto cherishes and upholds as Superior the asSuperior andupholds cherishes e Garland from GodhA .That GodhA.That e Garlandfrom over theVyjayanthi Maalai. 52

EmperumAnAr's mangaLAsAsanam SevA SwamigaLconnectsthethought taken careofbytheelatedhoneybees. important aspectofgeneratingtheauspic mELam) hastosoundandnaadhasvaramha sealedbyPaaNigrahaNam.At is VivAham thesvayamvarama In thepreviousslOkam, MangaLa VaadhyaGhOshamraisedes rises upandcomesoutintheformofsweet honeytotheirheart' the garlandanddrink The honeybeesareattractedbythedivinefr YourLordwearswithrelishYo Oh GodhE! Svayv mà SvCDNd kiLptspIitrsàma TvNma of ANDALthroughtheirkaimkaryam Here, SwamiDesikandescribeshowtheho yamEvai Yesha vruNuthE --Vedam --Vedam vruNuthE Yesha yamEvai M Godhai areheardherebySwamiDesikan. soundsofMangaLaVaa The auspicious gruhIthE sirasA VibhO: dhAmani thvanmouLi svacchandha kalpitha sa kalpitha svacchandha EANING manjusvanA madhulihO vidhadhu: svayam tE tE svayam vidhadhu: madhulihO manjusvanA svAyamvaram kamapi MangaLa thoorya-GhOsham thoorya-GhOsham MangaLa kamapi svAyamvaram u Svna mx Eil daminiv-a < r : < kmipm¼lt u ilha THE SIXTEENTH SLOKAM: peethi rasa pramOdha: pramOdha: rasa peethi e ivdx e> izrsag U y R "a u> Svy basedonthatmanthram: e;m pecially for Your svayamvaram. pecially forYoursvayamvaram. playingtheMangaLaVaadhyams. ,

!. 16. dhyams associatedwiththeweddingof hOthsavam wasconcluded.Thenextstep &hIt ur sooDikkodutthaMaalai onHiscrown. reenkAram. Thosesoundsappearlikethe ney beesservedduringthesvayamvaram thattime, Mangala Vaadhyams(Ghetti agrance oftheMaalaiandgleefullyenter of SvayamvaramwithVedicrkand e s toplay.SwamiDesikansuggeststhat s content.Theirjoyov e

er thatlustyfeast 53

sadagopan.org sadagopan.org prabhandhams. their GhOsham through samb slOkam refertoNammAzhwArandother (ManjusvanA andMadhulihO)usedbySwam brahmamillAmal Seva SwamigaL alsopointsoutthat the co “BramarangaL a joyousmood(sambramaram): Bramarams (HoneyBees)takingpartwith Seva SwamigaL hasawonder ANDAL choosesLordRanganAthAas Bhavathi, VaraNIyO hi yEva Priyatama yasyAm niradhisaya Priya:-- EmperumAnAr EmperumAnAr Priya:-- niradhisaya yasyAm Sri Andal thirukkalyanam –Vanamamalaidivyadesam Sri Andalthirukkalyanam (with thebackgroundofhoneybees’music..?!) ful group of words to describe the Kaimkaryam of the theKaimkaryamof todescribe words ful groupof ramatthODu seytha Sevai ithu”. ithu”. Sevai seytha ramatthODu HerLordinthiscontext. out distraction/confusi mmentators have iden AzhwArs, who raised MangaLa thUrya AzhwArs, whoraisedMangaLathUrya i Desikan in the third paadham of this paadham ofthis i Desikaninthethird tified thetwowords on (bhramamam)in

54 xÄ love for You and becomes filledwithasuperlat love forYouandbecomes andreceivesthemfrom byYou garlands worn fragrances andyet,Heseemsnottobefu sacred feetis alsoenjoyedby Him. Thus,Hi divine fragranceoftheAryaVedhamsand fragrance ofthesandalpastewornonHe thatfillstheair.MahA divine fragrance The Your LordhastheLotusinhisNaabhi. M naabhou kamalEna rajasA viswaayamaana v]> Swl ivñayman rjsakml Aam vaksha: sthalE cha kamalA sthana chandhanEna chandhanEna sthana kamalA cha sthalE vaksha: EANING aamOdhithOapi nigamai : vibhurangri-yugmE vibhurangri-yugmE : nigamai aamOdhithOapi dhatthE nathEna sirasaa tava MowLi maalaam maalaam MowLi tava sirasaa nathEna dhatthE e nt eaidta=ip ingm : en izrsatvma (The Lord's high regard forth (The Lord'shighregard e ckmlaStncNdn THE SEVENTEENTH SLOKAM: E r ! iv- en na-a Eil malam ur' !iº y Lakshmi is seated onHischestregion.The Lakshmi isseated e GarlandswornbyGodhAdEvi) E the TamiL marai salutingtheglory ofHis r breasts is enjoyed by Him aswell.The r breastsisenjoyedbyHim en, pollen dustsfromthat s wholebodyiscovered lly satisfied.Hewaitseagerlyforthe ive fragrancethatfinallysatisfiesHim. uGm !. 17. Your father with his head bent out of head bentoutof withhis Yourfather e

sacred lotushavea withthesedivine 55

sadagopan.org sadagopan.org has todobeforeabestower!”.SwamyDesi tobend hehastobend.AlsoHe and so Your contact-fragrancesomuch.Hebows, flower garlands--whichYoudi still“seeks This SarvaGandhamayan,ourLord feet. prostrating beforethose (3) OurLord'ssacredfeetarefilled with (2) His chestisredolentwiththefragra (1) He hasthefragranceofpollenfrom areunitedwithHim: offragrance Three kinds The greatness ofGodhAiscelebrated “He hastobendbefore You!”(“mathth gets transferredto DEvi's breasts.WhenHeembraces Ma with thesacred naveloftheLord. BhU equivalent toaworldbyitselflike From theLotusonHisnavel,Lord creates the Lord'schest. scard afteradorning Your here.OurLordisSarvagandhan. nce of the sandal paste, which adorns His nce ofthesandalpaste,whichadornsHis aLam koTTavarisangam ninrootha…”) kan salutesthegreatnessofGodhAhere. before You to resolve before Youto thefragranceofVedAs,whichare hA Lakshmi,thesandalpastefragrance bends, before Youtosecureit.Heistall bends, before lOkam. Thisisthefragranceassociated thelotusinnavel (ThiruNaabhi). the world. Each pollen from thelotusis the world.Eachpollenfrom to scent His locks of hair with Your withYour hair of toscentHislocks head --sinceHerelishes a thing as a recipient a thingasrecipient 56 garment and the flower garlands worn byyou! garment andtheflowergarlandsworn Hisenrichmentisadirect on Hisdevotees. andachieves enhances Hisauspiciousness withYourcurly,bl garlands associated Parivattam onHiscrown.Next,Hewearswith O GodhE!YourLord,RanganAthAwearswith sa àay malamip Tvd¦k c chooDApadhEna parigruhya tavotthareeyam M tavotthareeyam parigruhya chooDApadhEna maalaamapi tvadhaLakairadhivaasya dhattAm dhattAm tvadhaLakairadhivaasya maalaamapi EANING prAyENa rangapathirEsha bhibharthi GodhE GodhE bhibharthi rangapathirEsha prAyENa U fapd sowbhAgya sampath abhishEka mahAdhikAram mahAdhikAram abhishEka sampath sowbhAgya E -aGy s e[ r¼pitr e n pirg :

e

ack tresses.Throughthesetwoacts, He !. 18. the capabilities to confer auspiciousness the capabilitiestoconferauspiciousness !, result of the vaibhavam of your upper resultofthevaibhavamyourupper greataffectionYouruppergarmentas great affection, the divinely fragrant greataffection,thedivinely 57

sadagopan.org sadagopan.org cherishes Your UtthareeyamandtheflowergarlandwornbyYou. cherishes Your wealth, towhichHehasnowreceivedcere feelsthat“Hehasreac Lord RanganAtha ( acquired uniquefragrancethroughdEha chUDApadhEna parigruhya Parivattam onHisheadad Godhai's bodiceisidentifiedasHer His headasParivattam)andthesoodikkodu ceremonious coronation”.SomuchHecher has reachedthehighestpinnacleoffortune of and thegarlandthathadadornedYourlocks RanganAthan “cherishesthingsthathave like theLord ofThirumalai,Azhagar ANDAL choseRanganAthAinSvayamvara Thvath aLakai: dhatthAm adhivAsya Abharanams meantforSriBhoomid (Being checked on Sri Andal doll) onSriAndaldoll) (Being checked oringly and adorns it( andadorns oringly ). Next,LordRanganAtha re MaalAmapi ChUdApadhEna parigruhya ChUdApadhEna MaalAmapi (sthana) Utthareeyam. He receives itas monious coronation”.GodhE! Somuch He Your dEha sambhandham like Your bodice Your dEhasambhandhamlikebodice ThirumAlirumchOlai and Others. This ThirumAlirumchOlaiandOthers.This and wealth,towhich hed the highest pinnacleoffortuneand hed thehighest ttha MaalaiontopofthatParivattam. m over other dhivya dEsa EmperumAns m overotherdhivyadEsa sambhandham with GodhA's tresses tresses sambhandhamwithGodhA's ishes Your bodice (that Hewearsiton bodice(that ishes Your evi of Sri Oppiliappan Koil evi ofSriOppiliappan hair.Notonlythat:Hefeelsasif yEsha Rangapathi:Tavautthareeyam cieves thegarlandthathas He hasnowreceived ). Now, 58 akruthrima GirA: to theUpanishadsin Vaak.Sh ofVeda thegiver is Godhai Herself deeds) likeNaatakamandKaavyams. not exaggerateorsuppresstruthandpe humans isakruthrimam.The outthatVedAs unl SevA SwamigaLpoints Your Lord? describe adequatelythepowerofgarlands through theassociationwithYourSooD Hebecomesjoyousoverthe gandhathvam. that drewtheirfragrancefromYourcu in PrakruthimaNd thing found possesso thatYourLordisthe =Upanishads) GodhE! TheapourushEyaVedAsdeclarere M fragrance. of Maalais andgainedawonderfulkind howRa describes Here SwamiDesikan svyamutthamAngai: gira: tungairaruthrima t sa Aama y yam sarvagandha ithi saadharam udhvahanthi udhvahanthi saadharam ithi sarvagandha yam EANING u¼ AmOdham anyam adhigacchathi maalikAbhi: maalikAbhi: adhigacchathi anyam AmOdham < sv sOapi tvadhIya kuTila aLaka vaasithAbhi: vaasithAbhi: aLaka kuTila tvadhIya sOapi e =ip TvdIyk E rk

edm R gNx #itsadrm &iÇm igr>Svym : ! ANym THE NINTEENTH SLOKAM: ! AixgCDitmailkai-> thatcontext. Thegarlands wo …iqla¦k vaistai->.19. apourushEya VedaVaaksareneveruntruthful, do they ! %Äma¼ uÖhiNt, alam (sarva Gandhan). That Lord adorns the garlands alam (sarvaGandhan).ThatLordadornsthegarlands ikkoduttha Maalai.Howcanonetherefore E>

rform krithrimams (devious and dubious krithrimams(deviousanddubious rform nganAthan adorned the SooDikkoduttha nganAthan adornedtheSooDikkoduttha rly, darkhairandenhancesHissarva ike KaavyamsandNaatakamscreatedby e isaveritableVedam.HerSirasequal enrichment ofHisowndivinefragrance r of a divine fragrance that surpasses any r ofadivinefragrancethatsurpassesany worn by You first and then presented to firstandthenpresentedto wornbyYou verentially throughtheirsiras (head rn on Her siras are therefore rn onHersirasaretherefore 59

sadagopan.org sadagopan.org Vedas praisetheLordas“ the Lordthereafter. (crown)byhe Lord's ThiruvabhishEkam isho KudilAlakam The fragranceofANDAL's of HisKudilAlakams( with Yourcurlydarktresses(locksofhair kindof is endowedwithanewanddifferent anyamaamOdhamadhigacchathy MaalikAbhi: slOkamis:“ The keypassageinthis with Godhai'sSooDikkoDutthaMaalaiissaluted. theenhancementofth In thisslOkam, Sri Andal with Her Lord in mUlasthAnam inSrivillipputthur HerLordinmUlasthAnam Sri Andalwith KudilAlaka samyuktham,KotiNoopuraSobhitham Sarva Gandha: Sarvarasa: SathyakAma:SathyaSankalpa Sarva Gandha:Sarvarasa: SOapi ThvadheeyakuDilaalakavaasithAbhi: ). OurLordHimselfis is Sarva gandhathvam through association throughassociation gandhathvam is Sarva garland that GodhA wore and presentedto woreand thatGodhA garland fragrance from the garlands associated fragrancefromthegarlands associated wever unique and is carried over to the carriedovertothe wever uniqueandis ” (Even that Sarvagandha BhagavAn ” (EventhatSarvagandhaBhagavAn known forthebeauty known ). 60 :”. TvNma Aak #NdIvr öjimvadxitTvdIyain their homethere. garland ofbluelotusflowerswereaddedto rested onthegarland-decoratedcrownofHe thatthecharminglybe Swami Desikanhints C hasbeenoverlaid blue lotusgarland thattime, decorated withYourgarlands.At Your from affection resulting byYouearlier. wearing thegarlandsworn O GodhApirAtti!YourLordisthefatherof xNy to blueLotusgarlandby thetr with thecolor ofblueandthatresults inth makes HerLordhappy withHervilOkana go outofHereyesightandthenShewants withtheprEmai for She issooverwhelmed half glancesofGodhA. NeelOthpalapushpams.“ blue of agarland lotus garlandinto Hiscrown,theaffect on Lord isadorning A transformationhastakenplacenow.As M pithurutthamAnghE jagadhAm samastha dhanyE tvanmowLimAlya bhara sambharaNEna bhooya : : bhooya sambharaNEna bhara tvanmowLimAlya OMMENTS EANING indeevara srajamivAdhadhithi tvadheeyAni tvadheeyAni srajamivAdhadhithi indeevara AakEkarANi bahumAna vilokithAni vilokithAni bahumAna AakEkarANi e smStjgta e krai[ b÷manivla Ei¦maLy -rs : : The effect of GodhA’s glances falling on the Lord fallingontheLord The effectofGodhA’sglances THE TWENTIETH SLOKAM: < ipt < -r[ Kaimkaryam. YoucastYour Kaimkaryam. ansposition ofHer glances(“ ansposition uéÄma¼ eiktain. 20. en - ontheexistinggarlandsthere. U y>, y>, ionate glancesofGodhAtransformthatred e e transformationofthe redlotusgarlandin You becomejoyousoverHisexpressionof theuniverse.Hissirasbecomesblessedby to look atHisdhivyaThrumEniagainand Her LordthatShecouldnotletHisimage GodhA's eyesfallonthe garlandthatthe GodhA's ms (glances), whichhave sambhandham (glances), ms thegarlandsofGodhAthathavefound it appearsasthoughanadditionaldark r Lord and appeared as though another r Lordandappearedasthoughanother autiful and dark eyes of GodhA piratti darkeyesofGodhA autiful and shyglancesatHiscrown nailya roopa AakEkaraaNi

” means 61

sadagopan.org sadagopan.org into bluetakesplace. that lustrelandsonthecrow NeelAdhayAkshi, ANDAL.Herglancesarefull “ makes Himdhanyanagain. of GodhaiandtheweightbhAgyam crown with the garlandonHis “ was presentedearlier. glances becomes blessedagainwithAndal's PerumAL, WhoisalreadyaDhanyanbecomes“ characterized as“ (affectionate longingforHerLord).Th sambhadhEna NeelOthpalabhAvam Indheevara srajA Thvann MouLimAlyasambharENa Both ofThemglancingatEa ” inthisslOkamrefers toNe MayyAr KarumkaNNiKamalaMalar n oftheLord,transforma itsabundanceoffragrance, ” refersheretotheact ”). Her glances are filled with BahumAnam ”). HerglancesarefilledwithBahumAnam ch Other’snUthanamuththangi ose glancesfilledwithSnEhamandare after beingblessed byHergarlandthat after carryingHisDevi'sgarland.Thatact of lustre (JyOthirmayam)andwhen of lustre bhUyO dhanya: elOthpala Pushpamofthatthe ” (NeelOthpala pushpam). ” (NeelOthpalapushpam). plentitudeoftheSnEham tion of the garland'scolor tion ofthe of bearingtheweight ”. HisThirmudi

62 neutral incelebrating the superi rasikA:) (abhishtuvantha: at SrivilliputthUr.TheblessedrasikA of love).Theyexchangegarl What linksthedivinecouple around theeightdirectionsof fromth arising din andthe loudly positions are equaltoeachotherineverymeasur therefore, Your LordissuperiortoYou.Th the secondgroupbelievesthatYouare superior becauseofHisrega about therelativesuperior joyous occasionaredividedintothreecate affection andjoyduetoyourmutuallove.Th time oftheexchangeGar receive thegarlandwornbyYouand sound oftheirnoisydebateseventoday.At witnessing, theexchangeofga between RanganAthaandYouhadthejoyof who attendedthewedding O GodhAdEvi,theamsamofBhoomiPiratti M pranayAnubhandhAth cha tava Rangeswarasya ANya r¼ Ny vacalyiNt vs anyonya maalya parivrutthim abhishtuvantha : : abhishtuvantha parivrutthim maalya anyonya EANING vaachalayanthi VasudhE rasikAstrilokheem rasikAstrilokheem VasudhE vaachalayanthi nunoodhikathva-samathA- vishayairvivAdhai : : vishayairvivAdhai nunoodhikathva-samathA- e U ñrSy tvcà[yan naixkTv smtaiv;y e Ny maLypirvi : Exchange ofGarlandsbetw THE TWENTY FIRST SLOKAM: ux e riskaiôla theoccasionintheirown wa ity among both of You. On You. ity amongbothof ands during their marriage( ands duringtheir &Äm lands. Both of You wore each other's garland with great withgreat woreeachother'sgarland lands. BothofYou theUniverseeventoday. and holdsthemtightis“ rd forYoubornoutofHis rlands during that occasion; rlands duringthat ubNxat ! Ai-ò Eiv ority ofoneoverthe other( Rvad ekI ! een GodhAandRanganAthan

E>. 21. e third group is convinced that both of You convinced thatbothofYou e thirdgroupis uvNt>, e. Allthesethreegrou His obedientandaffectionatewife that time,RanganathA reciprocated inthesamewayduring s of that beautiful sceneeulogize ofthatbeautiful s gories basedonthesidesthattheytake —

ose, who were blessed to be part of this, ose, whowereblessedtobepartofthis, eir debatesonthesu (VasudhE)! Those fortunate rasikAs, (VasudhE)!ThosefortunaterasikAs, PraNayAnubhandham ys. Theytake sides or remain anyOnya Maalyaparivrutthi e groupaversthatyouare e immeasurable love for You; immeasurable lovefor they fillthisearthwiththe NyUna-adhikathva- ps advocatetheir bent His head to bentHisheadto bject echo loudly bject echoloudly

” (bonds 63 )

sadagopan.org sadagopan.org the debatesofthesethreegroups the dhivyadampathisareequalinsuperiorit ou points third group theview advances anddefends OnegrouparguesthatYouare positions: assembled toenjoyYourweddingatSrivilli GodhE! TheVaadha-PrathivAdhams of (ANDAL) now. Pathnee JagathO VishNu a PathnioftheJagathAmPathi;th invites ourattention tothefactthatGodha completion oftheVivAhaMahOthsavamin an importantactoftheVivAhamandSwam is theuniter.Thegarlandexchange becomes thegarland between thedivinecouple, ANDAL's of dealing withtheuniqueness This 21stslOkamisconsid beingequal advance thecaseforboth argue loudlyforthegreatnessofANDALco samathA vishai:vivAdhaisvaachAlayanthy Vaadha-PrathivAdhams of the knowledgable Veda-VedAnthins Veda-VedAnthins oftheknowledgable Vaadha-PrathivAdhams (Borrowed fromSriPadmavathithirukkalyanam) t the weakness in the arguments thearguments t theweaknessin ”). HerLordrulestheworld ered astheuniter that Your Lord is superior asYourbridegroom.The that YourLordissuperior fill the air with din andbustle. theairwithdin fill ey havebecomedhivyaDampathis(“ in their auspicious attributes. in theirauspicious i was a kanya until now and She has become become has She akanyauntilnowand i was this 21stslOkam.SriGopAlAcchAr Swamy putthUr take oneortheotherofthree ). SomesaytheLordisSuperior;some Soodikkoduttha Maalai. IntheVivAham y oftheirGuNAs. Thenoisearisingfrom superior to Your Lord. The second side Thesecondside superior toYourLord. newsaboutthe the y Desikanannounces of (Gadakar)theprevioussevenslOkams mpared toHerLord the knowledgeableVeda-VedAnthins (AaNDavan) and She rules Him (AaNDavan) andSherulesHim of thetwosidesandaverthat and theremaining

asyEsAnA 64 AasIdn multihued ThirumEni reminiscent Lakshmi ( green colorofGodhai( The jyOthifromthathAratthi fallsonthe MangaLa haaratthiforthenewlyweddedcoupl Lakshmi issittingonHischest.SevA as dampathiswasdescribed.Godhaiisno andGodhai theexchangeofgarlandsbetweenRanganAthan In thepreviousslOkam, peacock. Itisarareandunforgettablesight. ThirumEni achievesararemulti-huedeffulge green hueofYourThirumEniandthegolden ( Lakshmi hasHiraNyaVarNai You standnexttoHim,Yourlightgreenhue MaangaLyatham). His adiyArs sarva mangaLams Oh GodhE!ThedarsanamofYourLord's ga Ëva nexttoHim. Sri Devistanding hued statesimilartotheneckofapeacock Swami Desikanstatesherethat theThirum M kaanthyA dEha tava prathimayA DhUrvAdhaLa ma¼¦ ahalahillEn YenRu gOrOchanA ruchirayaa cha ruchEndhirAyA: ruchEndhirAyA: cha ruchirayaa gOrOchanA EANING aasIdhanu~jnitha sikhAvaLa kaNTa SObham SObham kaNTa sikhAvaLa aasIdhanu~jnitha MaangaLyatham praNamathAm Madhuvairi gAthram gAthram Madhuvairi praNamathAm MaangaLyatham e ra Rd¦ àitmyatvd e cna éicryacéc ! yd : gOrOchana Prathimai uiJHt izoavlk{Qza < à[mta THE TWENTY-SECOND SLOKAM: That SubhAsrayamhasthebluish ). When His own dark bluish ). WhenHisowndarkbluish dhUrvA daLaprathimai < mx uv eh kaNTya Eir gaÇm (Golden hue). She is resident on Your Lord's chest chest Lord's onYour resident Sheis (Golden hue). ) andcreates an integrated eiNdraya>, of theneckapeacock. (madhuvairi Gaathr SwamigaL visualizestheperformanceof SubhAsrayam(ThirumEni)confersonall Lord's ThirumEni and Lord's ThirumEni Eni of Sri RanganAthan gains araremulti- Eni ofSriRanganAthangains !. 22. w standingnextto Her Lord andMahA (like aruham pul) reflects on Him. MahA (likearuhampul)reflectsonHim.MahA due totheproximityofbothGodhaiand e- nce likethebeautifulneckregionof hue of Periya PirAtti's ThirumEni, His hueofPeriyaPirAtti'sThirumEni, ) andthegoldenye <

e, who have just exchanged garlands. e, whohavejustexchangedgarlands. hue has the confluence withthe hue hastheconfluence hue ofdarkrainyclouds.When , eyefillingspectacleof a am praNamathAm llow colorofMahA integrates thelight 65

sadagopan.org sadagopan.org This slOkamisaboutthe taruvaarhaL) never leavetheLord'ssideasUbhaya theiradiscent,multihuedneck witnnessing ruchi seated onHischest.MahALakshmi'sbo prathimA) (dhUrvA dala that shyAMalaThirumEnifallsthehu MangaLam onthose,whoprostratebefore enjoyment ofthatSevaibytheBhakthAs. ). Theinterminglingofth .

(Sri Parthasarathy with nachchimaarsandSriAndal) Kariya thirumenioftheLordtakesmulticolors and that mingles with the dEha kaanthi of MahA Lakshmi MahALakshmi thedEhakaanthiof and thatmingleswith unique Sobhai of theLord( unique Sobhaiof ese threedifferentcolors NaacchiyArs give Him His unique hue Hisunique NaacchiyArsgiveHim e from ANDAL's aruham pull ThriumEni pull e fromANDAL'saruham dy lustreisthatofmoltengold( it (PraNamathAmMaangalyatham).On of amalepeacock.ThetwoDevis, who That ThirumEni of the Lordconfers ThatThirumEniofthe Madhu VairigAthram Madhu createstheillusionof gOrOchanaa ) and the ) andthe (niRam 66 (Bramaram), whichperformVediceulogi (Honey bee)andtheVedAs.Theletter“R” “Ruchi”); thatremindsusof“dhvirEpam the malepeacockThe“RakAram” isusedtw remi multicolors thattheLordhasgained united forever The “Kariya ThirumEni “oftheLordtakes Mulicolors oftheLordre (anujjitha sambhandham) (anujjitha sambhandham) mind peacock’smulti-huedneck es ontheLordandHisDevis. nd Swamy Desikanofth nd Swamy with HisUbhayaNaacchiyArs.Thenew ”, which is anameforbothBramarams ”, whichis occurs twiceinthenameforhoneybees on a new Meaning and on anewMeaningand ice in this sLokam e multi-huedneckof (two timesusageof color asitgets

67

sadagopan.org sadagopan.org Oh Loka MaathA GodhE! How did the grea the did How GodhE! MaathA Loka Oh M prasUnai: nigama niyamai: samarchaya archyam naw ACy Lord. Here,SwamiDesikancoverstheaspectof GodhaiattainingarchAnilai SaraNAgathAs. Herecognizedthetransformati Her Lord.HepointedoutthatSevaiwoul SwamiDeikandescri In thepreviousslOkam, Next Swami Desikan refers to Next SwamiDesikan refers niyamams). Thatiswhy SwamiDesikansays:“ has tobesamarchanam(superiorandsaasth the LordwithHisdevisisrecommende archA state. soulabhyam ofArchaiamongthefivestates With thefirstwordofth F slOkam: his commentaryforthatreasonentirely.Here SevA SwamigaL'sinsightfulobservations maNya mn matiír their kingdoms with joy for many, many years? many many, for joy with kingdoms their Naatham thvayA KamalayA cha samEyivAmsam samEyivAmsam cha KamalayA thvayA Naatham IRST EANING You are the amsam of BhUmi Devi. RanganAt Devi. BhUmi of amsam the are You Matha: chiram niravisan nijamAdhirAjyam nijamAdhirAjyam niravisan chiram Matha: Devi. These kings worshipped kings These Devi. MaanyA-Manu prabruthayOapi mahIkshithasthE mahIkshithasthE prabruthayOapi MaanyA-Manu NaacchimAr) with various niyamams and atta and niyamams various with NaacchimAr) < Tvyakmlyacsmi P ¡ smCy AADHAM : < inrivzn “archithO dEva: priyathAm mE Janardhana:” “archithO dEva:priyathAmmEJanardhana:” u à- : THE TWENTY-THIRD SLOKAM: R inym ARCHYAM & tya ! injmaixraJy e =ip mhIi]tSt Ein

SAMARCHAYA is slOkam, “archyam”,Sw is slOkam, R gm às “Nigama prasoonai:niyamai: samarchaya”. well RanganAthan with both of His consorts (ubhaya- (ubhaya- consorts His of both with RanganAthan well e yva U n

NIYAMAI —sm E> are very enchanting. We will hence follow are veryenchanting.Wewillhencefollow

d route to please the Lord.This archanam d routetopleasetheLord.Thisarchanam of the Lord and AN d confer limitless auspicousness on the on d conferlimitlessauspicousness < t kings like Manu and MaandhAthA rule rule MaandhAthA and Manu like kings t bed the presence of Godhai right nextto right ofGodhai bed thepresence are his insights on ea on are hisinsights e. 23. rEic archanamwith !, Archyam samarchayaniyamai:” on inthecolorof It was possible because of Your grace. grace. Your of because possible was It : han stands in union with You and Sri Sri and You with union in stands han ined the boon of lo of boon the ined NIGAMA ami Desikanhintsatthe

is thesaying.Archanamof PRAS U the ThirumEniof DAL joininginthat NAI ch Paadhamofthis true devotionand ng life as emperors. emperors. as life ng : Nigama

68 S emperorship overthelandforaverylongtime. Such aproperworshipoftheLord ortheeightaathmaguNapushpam pushpams prasoonai: RanganAtha withHistwo DEvis,thekingsof ManthraPushpam samarpaNam ofVeda archanai withJapam,Homam, Sandhyava nijam AadhirAjyamchiramniravisan T salutation. and henceSheisgivenprAdhAnyamover tE LakshmIscchapathnyou thedirectionsgivenby PurushaSookthamhere:“ Swamy Desikanfollows who isgenerallyknownasSriya:pathitoi (importance)toGodhaioverSri prAdhAnyam worshipped forlongsoverignityover with YouandSriDeviaswell).Such Sri Devi: “ThvayA samEyivAmsAm” Here SwamiaddressesGodhaiwiththeword SaamrAjyam sovergnity( VedOktha mannergrantedthemtheboon oflong Manu andMaandhAthAthei with HistwodEvisissalutedhere.Thewors abhishinjEth “ AadhirAjyE Our LordwithHisubhayaNaacchiyArs SaraNAnAm anithara that lastedforalongtime: wasinstrumentalin DayA devi'sanugraham dayA sa by SwamyDesikanin the DayAdevi.SevASwamigaLremindsus term stateof emperorshipis worshipping GodhANaathanwithniyamam.He Swami says herethat Manuandothersen samitha vimatha PakshA Saarnga dhanvAnukampA “. “. dhanvAnukampA Saarnga PakshA vimatha samitha Thvayaa KamalayaachasamE ECOND HIRD P P AADHAM “ThvayA KamalayAchasamEyivAmsAmNaatham” AADHAM means flowersprescribed bytheaagamAs. ItcouldalsobeSvarNa ) overtheBhUmaNDalam( : M : N AATHA AATHAM : (Your Lord accompanied by You). Then Swami includes Swamiincludes (YourLordaccompaniedbyYou).Then ”. BhumiPiratticomesfirsthere.GodhaiisDevi only possible with the grace of Godhai, who is almost like only possiblewiththegraceofGodhai,whoisalmostlike CHIRAM thakam inthiscontext.Th

THVAY yivAmsam archyamNaaTam r descendants down to Lord RaamachandrA in the the r descendantsdowntoLordRaamachandrA in

NIRAVISAN A K ). NiyamaarchanaiheremeansSaasthrOktha with His ubhaya NaacchimAr will confer NaacchimAr willconfer with Hisubhaya AMALAY the kingdom. SwamiDesikangives thekingdom. Kamalaa(Lakshmi) inSwamy Desikan's ndhanam, OupAsanam et al. Through the the ndhanam, OupAsanam etal.Through nigama prasoonai: niyamai: samarcchaya niyamai: nigama prasoonai: a LordwithHistwoco ndicate theimportance of the AadhirAjyam (rulership) mentioned of theAadhirAjyam(rulership)mentioned realizingadifferentkindofemperorship and Aathma guNa pushpams to Lord toLord and AathmaguNapushpams joyed longtermrulership asKingsby thesolarrace reign are visualized by Swami Desikan as are visualizedbySwamiDesikanas hip ofthatLordwithHistwoDevisby “Thvyaa”. HerecognizestheLordas Devi here,whenhereferstotheLord,

NIJAM s (ahimsA,indriyanigrahametal). A hints thatthestability ofthatlong CHA

AADHIR

SAM ere Swamy Desikan says that ere SwamyDesikansays E YIV A ”. ThearchAMoorthy (Your Lordassociated JYAM A ed foralongtime. MS nsorts needstobe ofPeriyaPirAtti.

A YEkAdhipathya YEkAdhipathya M

Hreesccha 69

sadagopan.org sadagopan.org protects them. withHerLordtoforg Godhai intercedes Inthene (chiram niravisanAdhirAjyam). fortunate toworshiptheLordwithHis in theuntiedst Lord being “ usedintheBhagavathAarAdhanams. pushpams) practise. niyamams andnottheniyamamincludedin samarchya” with Tantram) blessestheworshippers ThiruppAvaiandHerThir devi (whosang Swamyremindsus Sri AnbilGopAlAcchAr “Prasoonai:” refers totheSrEshtadampathypoojA.

SrI Ranganathawithubhayanaachchimaar refers tothePushpamsbornou refers ate (yEkeekAram)withHis longrulershipovertheEarth. two dEvisenjoybhOgamsforalongtime xt slOkam, Swamy Desikan describes how xt slOkam,SwamyDesikandescribes

umozhi) and SrI Devi (who sang Lakshmi umozhi) andSrIDevi(whosangLakshmi ive the trespasses of their Children and ive thetrespassesoftheirChildren that worship of RanganAthan with BhU withBhU that worshipofRanganAthan Bhakthi yOgam, which is difficult to Bhakthi yOgam,whichisdifficult t oftheVedams(VedaManthra SamEyivAmsam “Niyamai:” two dEvis. Those who are two dEvis.Thosewhoare means Vaidhika means Vaidhika ” referstothe “Archyam “Archyam 70 plight? How couldtheyberedeemed? plight? How theerringjeevansfrom for andsave do earlier appeals.IfMahALakshmiandYou He givesupresistingtheappealsofMahA inplea engaged more thanMahALakshmi, with does Hefindthere?seesYouthere away face His with Herappealsandturns Jeevans andbegsHimtoheedHerappeals. pleadswithHerLordto MahA Lakshmi th Theycontinuetocommit Your Lord. O GodhE!TheassemblyofChetanAstrespass M janEbhyabhirakshanArTam aardhrAparAdhini r¼ AaÔa Saasthrams. inspit protectionoftheLord seeking the side theleft(other on Godhaibeing but for He oftheLord. present ontheleftside protected fromtheangerofLord forth Swamy Desikanrevealsthattherewillbe àay pañ Rangesvarasya RamayA vinivedhyamAnE vinivedhyamAnE RamayA Rangesvarasya EANING paarsvE parathra bhavathi bhavathi parathra paarsvE prAyENa dEvi vadanam parivarthitham syAth syAth parivarthitham vadanam dEvi prAyENa e ñrSy rmyaivinv e[ d eR prÇ-vtIyidtÇnasIt Rpraixin jn : eiv vdn THE TWENTY FOURTHSLOKAM: GodhA's pleading withHer LordonbehalfofUs pleading GodhA's < pirvit e =Pyi-r][aw yadhi tathra naaseeth naaseeth tathra yadhi e*man R t < Syat e, would have looked away from the offenders awayfromtheoffenders havelooked would from MahA Lakshmi in semi-disgust. What What semi-disgust. in from MahALakshmi wrath of Your Lord, What would betheir Lord,What wrath ofYour

¡ !. ese trespasses. The most compassionate Themostcompassionate ese trespasses. of SriDevi)tointerven of Lakshmi and Responds favorably to Her andRespondsfavorably toHer Lakshmi ! e oftheirtrespasses compassionforthe forgive theserepeatedtrespassesofthe eir trespasses, ifGodhA PirAttiwerenot eir trespasses, ding thecasesofth Your Lord gets disinterested some times Your Lordgetsdisinterestedsometimes no hope for the SaraNAgathAs to be theSaraNAgathAs tobe no hopefor notstandateachsideofHimtoplead 24.

constantly thesaas Jeevans evenashade ese erringchetanAs. e on behalf of those those of e onbehalf against theLord's traic commands of 71

sadagopan.org sadagopan.org are present on His right andleftsides. are presentonHisright theRaksha Jeevan issuccessfulingaining forgives thesinsandJeevanissaved. andgivesupHis ofHisDevis pleas ofboth beaten in astateofdrum,whichisbeing supporting HerSapathni'spl Heseesthe captivatin (MahA Lakshmi'sside), worried.Whenthe now is Mahaa Lakshmi away fromHisdivineconsort,whohasa atthescaleandfr disgusted Her Lordis pleads withtheLordtooverlookthesesins Our compassionateMotheris approachMahALakshmian their sinsand throughtheirmind,spee Lord's injunctions These janams (chEtanams) areAardhrApadhi Sri Andal of Kalkunte,Karnataka Sri Andalof ea to have mercy on the offending chEtanam. He is now chEtanam.Heisnow ea tohavemercyontheoffending overcome with Her affection for Her erring children and Hererringchildren withHeraffectionfor overcome

Swamy Desikan explains here how the erring SwamyDesikanexplainsherehowtheerring equency of the offenses and turns His face turnsHis and offenses equency ofthe

Nam oftheLord,when andforgivetheaparAdhis.OurLord strong influence(vaalabhyam)overHim. d performPurushakAraPrapatthitoHer. intention to punish theJeevanandinstead topunish intention ch andbodyrepeatedly.Theygrieveover on both sides. He is overcome with the Lord turned awayfromHisrightside Lord turned g face of GodhA PirAtti onHisleftside g faceofGodhAPirAtti ni janams(i.e)thosewhotrespassthe both of His Devis bothofHis 72 SvatÙ( ÊVy kma æ overflowing compassion for the suffering jeevan forthesuffering compassion overflowing partial tosomeanderraticinHistreatm the chEthanans. IfHedidnotdoso, Oh GodhE!YourLordhandsoutimpartially punish theJeevanforhistrespassesand Go browsof themovementof visEshams, oftheLordistograntphala disposition with bythe gestureof theknitting of howtheindepe Here, SwamyDesikandescribes praNathAparAdhAn guNairapanayan GOdhE Gaa The bhOga gesture ofGodhaithatmakesth The bhOga Jeevans -thaterred-from influence. becomes completelyunderYour gestures ofaffectiontowardsHimandHe puni jeevans,deservingsuch punishing the Youdeviseamethodto such punishments. metedout by Your look atthepunishments M power thatGodhaihasoverHerLord. dhaNDadharathvam BhrUkshEpa yEva Tava BhOga rasAnukUla: rasAnukUla: BhOga Tava yEva BhrUkshEpa EANING karmAnubhandhi phala dhAna rathasya bharthu: bharthu: rathasya dhAna phala karmAnubhandhi U ] SvAthanthrya dhurvyasana dhurvyasana SvAthanthrya e d ep @vtv-a e g Rn u biNx )ldanrtSy-t u[ : Erpnyn THE TWENTY-FIFTH SLOKAM: Rsn mm (natural inclinationtopunishth ! à[tapraxan eg rsan the wrath of Your Lord. Lord. the wrathofYour R i-da indanm marmabhidhA nidhAnam nidhAnam marmabhidhA uk ª l>, l>, !

results insteadinprotection.Lord's the browsofGodhai.Althoughnormal uR> shment. YoucharmYourLordwithvarious

ent ofthechethanams.OhGodhE!Your ns fortheJeevansacco Lordeven,whenthechEthanamsdeserve would beconsideredastheOne,whois the fruits of the good and bad karmAs for for the fruitsofgoodandbadkarmAs loses His sense of independence and losesHissenseofindependence The endresultisth dhai changes any intent any dhai changes ! . 25. interfere withthe e LordloseHissvathanthram isthe ndent natureoftheLordisinterfered s is such thatYou fi s issuch e erringjeevans)isalteredbythe rding totheirkarma at Youprotectthe Lord's dutiesof nd it difficult to nd itdifficult oftheLordto svatantra 73

sadagopan.org sadagopan.org suitable punishments? Thus freedom over-riding vital lifecenterofHis that amerebrowbendofYo notknow Do I onemayask?” births. How to award suitablepunishments woul brow contraction,atellinggesture, would beabletopersuadeHimforgive of Yourconsort.lovelyqualitieswi havequalitiesthat GodhA!You “Oh Mother reflect upon: DR. V.N.VedanthaDesikan' over HerLord. the Jeevansarethenoverlook Paaratan andthusbecomes spell Godhai's its BhOgaRasaaanukUlyam. Herbeautifulbrows(BhrUkshEpam knitting of Sri Periyaperumal, Sri Andal and Sri Rangamannar Sri Periyaperumal,Andaland we understand that we have to fear nothing. we understandthat have tofearnothing. ed bytheLord.Suchindeed s explanatory notes on this slOkam arepertinentto s explanatorynotesonthisslOkam the individual forallofhis the individual It enhances His affection for Her.He comes under It enhancesHisaffectionforHer.Hecomesunder ll have a great impact on Him. Indeed, You ll haveagreatimpactonHim.Indeed,You d force Him to abandon His decision to HimtoabandonHisdecision d force

tryan toHerCharms.TheaparAdhamsof and forgetthesinsofdevotees. Your make for revelry and bliss in the company inthecompany make forrevelryandbliss of will by which it is that He metes out urs would besufficient urs would ). That gesture intrigues the Lord with ). ThatgestureintriguestheLordwith continous acts over (many) actsover(many) continous is the influence of Godhai ofGodhai istheinfluence blowtohitatthe 74 tadith-guNavatha: KrushNAmbhudhasyakr RanganAyaki seatedon Hischestinabhadrapeetam( color ofthedarkrainy cloud,whois of krupai ofthe happen? Ithappensbecause ( samsAric sufferings accomplish? Itdestroysthepowerful nectrainepravAham(SudhAna a lifesaving nature ofthisnectarineflow?Itis“ quenchtheirsamsAric flow) andimmediately da AchAryai and helps todestroy thesamsAric AchAryai andhelps that serves asthecatchment forthis sacred inundates theworldwith thecopiousrain lightning creepernamed Ranga Naayaki seated RanganAtha isatSrirangam likeadark powerthatdrenchestheworl The fundamental Samayanthy The keywordsofthisslOkamare:“ krupA. roopam throughBhagavath SamsAra tApamsbyperformingSaraNAgathy sufferi the of all theSamsAricafflictions Here, SwamyDesikandescribeshowGodhaibe GodhE Ramayaiva TaDithguNavathO RangE k r¼ sNt> àp*zmyNTyicr KrishNAmbhudasya gaDithAm KrupayA suvrushtyA suvrushtyA KrupayA gaDithAm KrishNAmbhudasya dhourgathya Dhurvisha vinAsa sudhAnadhIm ThvAm ThvAm sudhAnadhIm vinAsa Dhurvisha dhourgathya & :[aMb Eg Santha: prapadhya smayanthyachirENa thApAn thApAn smayanthyachirENa prapadhya Santha: e tiqd

R Ty Êiv udSy "iqta !g ” The MahAns perform SaraNAgathyto ” TheMahAnsperform u[vta R; ivnazs THE TWENTY-SIXTHSLOKAM: Dourgathya dhurvisha-vinAsa SudhA nadheem SudhA Dourgathya dhurvisha-vinAsa e rmy < k Ev ga & pya s uxa ndI e [ tapan dhourgathya dhurvishavinAsasudhAnadhi dhourgathya ed e

accompanied bythelightningcreeper named uv Santha: ThvAmprapathyaachirEnatApAn — Tva Kaalakooda poison named the unfortunate named theunfortunate Kaalakooda poison & ò(a, , rainy seasoncloudhousingthegolden

ng jeevans.Theble of His KrupA. GodhAisthenectarineriver of HisKrupA. upayA suvrushtyAtaapAnsamayanthy theSupremeBeingatSrirangamwith rainwaters(Suvrushti) intheroleof poison consumed by the chEtanams. bythechEtanams. consumed poison ! . 26. <

dhi). What kind of life saving does it doesit saving kindoflife dhi). What to You,whohasincarnatedinAchArya d with the torrential rain of His Krupai, d withthetorrentialrainofHisKrupai, taapams (heat,afflictions).Whatisthe comes thenectarine onHischest.Th You(immerseinYournectarine RangE sTithasya,Ramayaiva ssed onesquelltheir at KaruNAMoorthy river thatremoves ). How does it ). Howdoesit ”. It is ). 75

sadagopan.org sadagopan.org Such isthepowerof andwashesaway all flows swiftly LordofSrirangam.That KrupA (dayA)ofthe Thatra yieldcopiousrains. can lightning aflash appears like Lakshmi resides.She PerumAL isNeelamEgaShyAmalan.On destroyed. nectarineSookthis Your of in thatflood at seekrefuge who SamsAram. ThoseMahAns, muhil, KaaLamEgaVaNNan.Asthatriver of river thatflows withlife-savingnectarcrea never leavesHissideisthelightningflash rainbearing intenseblue auspicious, OhGodhE!TheLordOfSrirangamisan thisslOkam: Extended meaningof Latter performPrapatthitoYou

nectarine river,GOdhai! Sri Andal,Hidathale,Karnataka. the sufferingsofSamsAris. gain relief against gainreliefagainst cloud (KaaLamEgam).MahALakshmi,who in of KrishNAmbhudam (karu muhil) isthe (karumuhil) in ofKrishNAmbhudam inside thatraincloud.You(Godhai)arethe inside and have all their samsAric afflictions andhavealltheirsamsAricafflictions ted by the rain of dayA fromthatKaru dayA of ted bytherain His chest,theHiraNyavarNai, MahA of lightning. Only lightning. of nectar, Youdestroythedeadlypoisonof raintakesshapeas Yoursacredfeetimmersethemselves the horriblepoisonofSamsAram. the raincloudwith a mightyriverthat 76 StNy ga protect me, the undeserving one. protect me,theundeserving the childthatshelovesanddoesnotstopfe baby bitesthebreastofverymotherfe herbabyout not truethataMothernourishes committedmanyaparAdhams even ifIhave O GodhApiratti!Itisfittingindeedthat vaTsLy in- M GodhE mAmAnukampya jaathAparAdhamapi jatapraxmip mam gopthree yadhi tvamasi yukthamidham bhavathyA bhavathyA yukthamidham tvamasi yadhi gopthree EANING vAtsalya nirbharatayA jananee kumAram kumAram jananee nirbharatayA vAtsalya sthanyEna vardhayathi dhashta payOdharAapi payOdharAapi dhashta vardhayathi sthanyEna PÇI yidTvmisy ePÇI e n vx : THE TWENTY SEVENTHSLOKAM: R yit dòpya Rrtya jnnIk GodhA as the Mother of the Universe MotheroftheUniverse GodhA asthe Sri Andal,Parthasarathy Sertthi ! An uKtimd ukMPy ga exra=ip. 27. -vTya>, < -vTya>, u mar You protectmeoutofYourlimitlessmercy, eding it?Themotherdo < eding it.Thus,itis ed (acts notsanctionedbySaasthrAs).Isit of the great affection for it, even if that it,evenifthat of thegreataffectionfor e

appropriate thatYou es notgetangryat 77

sadagopan.org sadagopan.org bhavasi virachitha anEkaapachArAmapidayAvi Sri RaghavaPaatrAcchArcommentsinthiscontext:“ forgives. from Herchild, SwamyDesikan?Sheisthe most merciful Mother.HowcanANDAL(Saak forgiven formyknowingly andunknowingl itHerbreastmilk offense andrefusetogive Vaathsalyam towardsHerbabywillnotcount the childhadbittenherbreastduring It islikeaMotherfeedingh compassionate Mother. fitting thatYouwillcometomyrescue aparaadhAms withrespecttoYou asmydear (chella Kuzhanthai).Iamfilledwith Mother. Hesays:OhmostaffectionateMo Swamytakesontheroleof In thisslOkam, ”. Your becoming mycaringprotectressis becoming ”. Your er sucklingchildwithlifesust Srivillipputthur Ther knowingly done and unknowingly created created and unknowingly done knowingly a child addressing its most compassionate achildaddressingitsmost shayam kruthvArakshithree(gOpthree) suckling process. A Mother withPoorNa AMother suckling process. intimesofmydistressasthemost y committed offenses,sinceYouaremy onwhichitdepends. Rakshithri (Protectress) ofthechildand ther (Vathsalaa)!IamYourdearchild est Mother. Inspiteofthat,itis most shAth KshamA) not heed this appeal appeal heed this shAth KshamA)not the bite ofthesucklingbabyasan the bite onlyappropriateasmydearMother. aining breastmilk,evenif Jn~AthOapi ajn~athOapi Iamsureofbeing 78 his sthuthis.Examplesare: SevA SwamigaLpointsoutthatSwamy De these auspiciousattributesre presents themto HerLordandthereb with Hermatchlessdaya.Sheremovesthefl Her heavybreasts.Sheoverlooksallofou She (Senkazhuneer malar=kalhArapushpam)). sapphire (indraneelam).InoneofHer Godhai, whoincarnatedasthedaughter Her KarumuhilVaNNan, KaNNan(Sathamakha maNineelA). or hueofGodhai recognizes thedeepbluish used Regarding theothergroups ofwords recitation ofthefullsthuthibyre Acharyan,SwamiDesika The mostcompassinate Sthuthi), (Sri nidhi: avikala KalyANAnAm M hasthA kalhAra chAru maNineelA Sathamakha ivlst A¦k ivinihtai->öiG-r Stn-r nimta¼IsaNÔvaTsLyisNx ztmo mi[nIlacaékLharhSta VyAkhyA mudhram (Sri HayagrIva SthOthram), SthOthram), HayagrIva (Sri mudhram VyAkhyA saan namithAngi sthanabhara EANING VyAtanvanA (Sri VaradarAja PanchAsath), PanchAsath), VaradarAja (Sri VyAtanvanA aLakavinihithAbhi: sragbhirAkrushta NaathA NaathA sragbhirAkrushta aLakavinihithAbhi: icchA meena vihAra kacchabha (Dasaavathara Sthothram) Sthothram) (Dasaavathara kacchabha vihAra meena icchA vilasathu hrudhi GodhA VishNuchitthAthmajA na: na: VishNuchitthAthmajA GodhA hrudhi vilasathu : u ùidga THE TWENTY-EIGHTTH SLOKAM: eda iv:[ The DhyAnaSlOkamforGodhai side inourheartsalways! dhra vaathsalya sindhu: sindhu: vaathsalya dhra uicÄaTmja n>.28. citing thedhyAnaslOkamalone. ! Aak y bringsHimunderHerspell.MayGodhai of r aparAdhams (trespasses) and showers us r aparAdhams(trespasses)andshowers

sikan always includes a dhyAna slOkam in sikan alwaysincludesadhyAnaslOkam in this dhyAna slOkam, thefirstpaadham thisdhyAna in &ò nawa hand, She adorns a white Lilly flower whiteLillyflower adornsa hand, She of PeriyAzhwAr has the bluish hue of hueof of PeriyAzhwArhasthebluish iginating fromherclose associationwith ower garlandswornonHertressesand n wantedustohavethefruitsof is slightly bentfromtheweight of is slightly u>, 79

sadagopan.org sadagopan.org Swamy Deikan stops short and says: Swamy Deikanstopsshortandsays: Himwithth bybinding Lord's favours May thisobesianceofourslastforever M srajinigalitham “svOcchishtAyAm slOkam: That iswhatParAsaraBhattarsaysinhisdhyAna garlands, She“bound”HerLordcompletely Her Lordandthenpresentedthoseflower the flowergarlandstocheckwhetherShewa “ The thirdpaadhamis sthanams (kuchams)as“ Swamy slOkam ofGodhAsthuthiitself, by theweightofHersthanams(tanvI namithAngi issalutedwiththechoicewords:“ LakshaNams saamudhrikA is salutedastheoceanofdeepvaaths The secondpaadhamis:“ 2. She is bluish inhuelikean Indhran Sheisbluish 2. Pushpa KalhAraPushpamisSenkazhuneer 1. Observations ofothercommentators vilasathu). hrudhiGodhA hearts includinghis(na: (mama hrudhayam),ourmostmercifulAchAry NaathA” permanent residenceinOURhearts.Instead slOkam In thefinalpaadhamofthisdhyAna aakrushta sragbhi: HeisthentotallyunderHerspell. (dependant). Once aakarshaNamisaccomplished,then vinihithAbhi: “aLaka yaa bhalAthkruthya bhunkthE bhunkthE bhalAthkruthya yaa EANING GodhA tasyainama idhamidham idhamidham tasyainama GodhA bhUyayEvAsthu bhUya:” bhUya:” bhUyayEvAsthu hue ofaSathamakamaNi. ThisisSwam evening).. afrag inSanskritandis Sougandhikam Puzhakkadai thOttatthuVaaviyuLvaay Senkazhuner KalhAram). ANDALrefersto itinHerThiruppAvaiPaasuram:“ : ”. InSriSthuthi,SwamyDesikandescri alavinihithAbhi: SraghbhirAkrushtaNaathA”. KuchayOrapi TungabhadhrA KuchayOrapi Sthana bhara namithAngi Sthana bharanamithAngi on the passages of this slOkam: slOkam: on thepassagesofthis e garlandwornanddiscardedbyHer. eela gem(neelam=NeeLA). Shehastheneela alyam forus,Herchil and ever to GodhAi who forcibly wonHer and evertoGodhAiwho thungasthana bharanathA).Inanearlier Desikan comparedtheloftiness of Her , SwamyDesikanpraysforGodhaitotake HerLordbecomesPaaratantryan of prayingforHerresidenceinhisheart s beautifulenoughtobetheconsortof garlandstoHim.With thoseflower y Desikan'smemorylink toBhattar's (kattuNNappattAn) an prays for Her vaasam in all of OUR an praysforHervaasam inallofOUR rant, whiteLillyblossominginthe m. It is a beautiful pushpam (ChAru Itisabeautifulpushpam m. bed Sri Devi standing slightly bent bed SriDevistandingslightly saandhra vaathsalyasindhu: ”. ”. Itisknownas dren. Oneofthe32 and enjoyedHim. She worefirst sthana bhara UngaL ”. She ”. She 80 4. SthanabaranamithAngi:Herheavybrea 3. 7. The prayerincorporated 7. GodhASthuthistartswithreference to 6. AchAryan.Sheis Sheisour 5. Saandhra Vaathsalyasindhu: (namithAngi) alittle. ViLakkeriya” paasuramofThiruppAvai. taniyan: “ sindhu: hrudhaya kamalams. (Periy ofVishNuchitthA dear daughter hrudhivilasathu)” GoodhA na: VISHNUCHITTHATHMAJAA NA:). andendswithVihNuchitthA nandhanakalpavalli) Aakrushta NaaTA under HerswaythroughtheSo his chittham meansheldtight. affection. Saandhra ). She holds Herchild tigh NeeLA tungasthanagiri (VishNuchitthAthmajA ). the daughter of an AzhwAr thedaughterofan in thedhyAnaslOkamis:“ odikkoduttha Maalai(alaka : MaytheForm andImag She istheocean t toHerbreastsandsucklesthechildwithgreat --”, which itself isasummaryofsorts“Kutthu whichitself --”, ). SheistheOnewhohasgotSriRanganAthA

VishNuchittha(Sri ts (Sthana bara)make AzhwAr) shineforthradiantlyinour of Vaathsalyam( , whohasalwaysVishNuin (Vilasathu hrudhi GodhA (Vilasathu hrudhiGodhA e ofGodhAPirAtti,the VishNuchitthAthmajaa vinihithAbhi: sragbhi: sragbhi: vinihithAbhi: VishNuchittha kula VishNuchitthakula Herbentforward Vaathsalya 81

sadagopan.org sadagopan.org Sri AndalbhommaiwithEmeral d parrotandkondaiAbharanam 82 cr[ kmlsv s-vit b÷maNy>ïImta Poorthi. SaasvathIm SaraNaKamalasEvAmabhyupaishyathi Sreematha: Rangabharthu:bhaumAnya:bh very deartotheLordofSriranga by One(Ya:vakthi)will confersuchanex ofGo understands themeaningofslOkams Kaimkarya SriofnithyaSevaiatthelotu paasuram ofThiruppAvai.SwamyDesika words“ Bhaktha RathnamremindsusofGodhai's use of“ second paadham, SevA SwamigaLpointsoutasubtleprayOgam hastham. inGodhai's Senkuzhuneer Pushpam of saysthattheflower sthuthi, Swamy b÷g “ blossomed forthfromhisBhakthi.Forex Her(VikasithaBhakthE:utthit Bhakthi for Swamy Desikan statesthatGo bhakthE: vikasitha ithi #it ivkist-Kt Bahu guNa ramaNeeyAm vakthi GodhA sthuthim ya: ya: sthuthim GodhA vakthi ramaNeeyAm guNa Bahu upachitha Guru BhakthE:” upachitha GuruBhakthE:” sa Bhavathi bahumAnya: SrimathO Rangabharthu: Rangabharthu: SrimathO bahumAnya: Bhavathi sa CharaNa Kamala sEvAm SaasvathIm abhyupaishyan abhyupaishyan SaasvathIm sEvAm Kamala CharaNa u [ rm[Iya Ya: Vakthi THE TWENTY-NINTH SLOKAM: “Bahu guNa ramanIyAmVAKTHIGodhAsthuthimYa:” guNa “Bahu ” in his 29th slOkam, Swami Desikan according to the Desika ” inhis29thslOkam,SwamiDesikanaccordingtotheDesika < viKtga ea < zañtIm_y utthithAm VenkatEsAth VenkatEsAth utthithAm er uiTwta Guru here does not mean AchAryan, but huge. In GodhA GodhA huge.In Guru heredoesnotmeanAchAryan,but dhA sthuthi rose from him as a result of fully blossomed fromhim asaresultoffullyblossomed dhA sthuthirose Phala sruthiSlOkam edaSt e r¼-t < v m, thedearstconsortofGodhai( e »q up uit E :yn e zat his Bhakthi has fully blossomed like the the like hasfullyblossomed Bhakthi his

uR> < y>, s feetofSriRanganAthan,whetherone alted boon.Thatreciter willalsobecome ham). All sthOthrams of Swamy Desikan ham). AllsthOthramsofSwamyDesikan n hints further that One will get the thatOnewillget further n hints ample, he says Sri Sthuthi arose from from ample, hesaysSriSthuthiarose avathi, Sa: Sreematha: Rangabharthu: dhA sthuthiornot.Themererecitation of Swami Desikan, when he says in the ! . 29. !

ingu parisuraippAr ingu ) besides attaining Kaimkarya besidesattainingKaimkarya ) Ya: vakthi,Sa: ” inHer30th With the 83

sadagopan.org sadagopan.org Her Isvaryamhasnomatch. thewealthiest that blessedpersonbecomes Thrayam? FortheOne,whorecitesGodhAst or PurANams orforthatma SaasthramsorKaavyarathnams Why (study) SwamigaL's sthothramonGOdhA: on concludenowthise-book Adiyen will SamarpaNa KaimkaryamforHerand HerLo usallwiththeMutthangi ANDALhasblessed SriGodhASthuthi, of singing SrivilliputthUr. ThankstothepuNyams timesbeforeSoodikkoduttha many sung tireless efforts.Pleaseenjoylisteningto ofSadagopan.org the audiosection renderingofthe GodhASthu AdiyEn’s sister's Dhaivatha ,Panchamasvaramsco as “SapthaSvaraGathi”(NishAdha,Ri GARUDAN salutedbySwamyDesikanin frontofthefivePerumALs seatedon ThirumALikaiin own Godhai atGodhai's ble friendswere andher sister AdiyEn's Azhagiya Singar. AndavanandadiyEn's PoundarIkapuram Koil Vaikunta Vaasi,U.Ve.Oppiliappan hundred years.HeartythanksaretoDesika towriteabouttheanubhava blessed adiyEN been seasonhas Vikrama VarshaAadippUram M rathnam kaavya kimu Saasthram, kim athavaa bhakthi pradhAnA sthuthi:? sthuthi:? pradhAnA bhakthi athavaa EANING kim vaa naaDakamanyadEva naaDakamanyadEva vaa kim rachanam PourANikI kim kaThA? kaThA? kim PourANikI rachanam aascharyaamala sEmushI vilasitham vilasitham sEmushI aascharyaamala kim vaaa rahasya thrayam ? ? thrayam rahasya vaaa kim GodhA gIthamidham paDanthi paDanthi gIthamidham GodhA Bhuvi yE tE dhanyadhanyA janaa: janaa: dhanyadhanyA tE yE Bhuvi :

tter eventhe most auspicio nstituting SaamaVedam). (http://www.sadagopan.org) (http://www.sadagopan.org) the rendition of the sacred GodhA Sthuthi therenditionofsacredGodhASthuthi ssed to recite Swamy Desikan's sthuthi on ssed toreciteSwamyDesikan'ssthuthion GodhA sthuthi with a slOkam from SevA fromSevA withaslOkam sthuthi GodhA shabha, GhAndhAra, Shadja, Madhyama, Madhyama, GhAndhAra, Shadja, shabha, Sri Garuda PaanchAsath's FIFTH slOkam GarudaPaanchAsath'sFIFTHslOkam Sri Bhaktharathanm,Se accumulated throughtheteachingand Srirama DesikAcchArSwamy,Srimath of thewealthy peopleonthisearth.His/ m of Swami Desikan going backtosevenm ofSwamiDesikangoing or other sthOthrams laden with Bhakthi orothersthOthramsladenwithBhakthi rd lastyear(Oct25,2005C.E). NaacchiyAr atHerThirumALigaiin thi in29visEshaRaagamsisarchived own AchAryan,PrakruthamSrimath huthi given to us as our Kula dhanam, tousasourKuladhanam, huthi given a blessed one foradiy a blessedone us and blemishless Rahasya us andblemishless vA SwamigaLandSri thanks toSriAnil's En inthatGodhai 84 Full MutthangiforSrivillipputthurSriAndal 85

sadagopan.org sadagopan.org ïImt ANDAL ThiruvadigaLE SaraNam KoilVaradAchAri Sadagopan Oppiliappan SaraNam Daasan, ThiruvadigaLE ANDAL kivtaik ofGodhAsthuthi! Such indeedisthepower e v e»q R k is ezay v . e, 86