Goda Stuti with reference to Kesava Kosam

[Guest guest]

GODA STUTI

 

Dear Bhagavatas, I would like to supplement the brilliant write up of

Sriman Sadagopan on ``Goda'' with reference to the meanings attached

to the word ``Go'' as per the Sanskrit dictionaries.

 

(This is based on an article by Sri Srivatsankachariar in the Saptadi

Mahotsave Malar of Srimad Andavan of Poundarikapuram Ashramam, Sri

Gopala Desika Maha Desikan.)

Dasoham Anbil Ramaswamy

 

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``Goda Stuti'' is a rare and renowned Stotram of Swami Desikan. The

word ``Go'' has several meanings in Sanskrit. Like the famous flower

`` Mano Ranjitam'' that spreads the scent of whatever flower one

desires, this word is capable of any flavor one wishes to savor in it.

 

The Sanskrit dictionaries of those periods were quite unlike the

alphabetically arranged dictionaries that we are familiar with. They

were akin to Roget's Thesaurus containing lists of words of

approximately the same or similar meanings or with a wide variety of

meanings. You can go from the "Meaning to the Word" or from the "Word

to the meaning" as you like. And, the wonderful part of it is that the

whole exercise is presented in simple verse form (e.g.) AMARASIMHA'S

AMARAKOSA, KESAVA NIGANTU a.k.a. KESAVA KOSA.

 

For those who have not been exposed to Vyakarana Sastra (Sanskrit

Grammar considered to be one of the Vedaangas), it may be difficult to

comprehend the nuances of Sanskrit grammar with its infinite

ramifications that provide a rich fare in etymology and layers of

meanings. I am trying to avoid the jargons and present the essence

shorn of these myriad maze like interpretations.

 

This "KESAVA NIGANTU" details some 15 meanings- Gournaarthe,

Balivadane , Kirana, Kratubedayoh / Stree Tu Syaad, Disi, Bharatyaam

Bhoomou Cha, Surabhaavapi / Nristriyoh, Svarga, Vajra, Ambu, Raschmi,

Drigbarana, Lomasu //

 

Of these 15, Swami Desika has utilized either explicitly or implicitly

13 meanings in his " Goda Stuti". Let us see how:-

 

1. GOUNAARTHE (WORD AND ITS MEANING) In Sloka 3, he says- "Gode!

Tvameva Janani Tvad Abheeshtavaarham VAACHAM PRASANNA MADURAAM Mama

Samvidehi" meaning "O! Mother Goda Devi! Please bestow on me the words

which would be pleasing and gracious". That Nachiyar bestows ``Vak''

is brought out in this Sloka. What is the use of ``Vak'', if it does

not carry an ``Artha'' and what is the purpose of ``Artha'' if it does

not lead to ``Gnana''? The purpose is to augment ``Gnana''. How she

grants "Gnana'' is given in the next Sloka thus- "Theerthair Yataavat

Avagaahya Saraswateem Te" indicating that one would acquire true Gnana

by understanding the underlying meanings by attentively listening

(Avagahya) to the erudite expositions (Saraswateem) by

Acharyas(Theerthaih) whose Vak is steeped in the honey of Bhagavad

Gunaanubhavam. This itself is granted by her very glance. (Bavathee

Kaddakshaat).Swami Desika implies that Goda it is who grants ``Vak'',

``Gounaartha'' and the resultant blossoming of ``Gnana" (Vikaswara

Dhiyaam).

 

2. BALIVADE: (Cow): The word ``Go'' means Cow in general and Kamadenu

in particular. This Kamadenu arose with Piraatti from the Ksheera

Saagara when it was churned. Its milk is nectar. It can fetch all that

one desires. Srimad Valmiki Ramayana describes how with the help of

Kamadenu, Vasishta entertained and fed the entire retinue of

Viswamitra; And, how as desired by him, on another occasion, she

chased away Viswamitra and his hordes by creating a huge battalion of

warriors. Swami Desika compares Nachiyar to Kamadenu in Sloka 9 thus-

" Viswa Upajeevyam Amrutam Vachasaa Duhaanam"

The nectar of Kamadenu is accessible only to great Sages like Vasishta; but,

the nectar of outpourings of Nachiyar flow to the benefit of all without any

discrimination- (Viswa Upajeevyam).

Here, Swami Desika is supported by KAATAKA Mantram (3-3-9-12)-

"Kaama Vatsaa Amrutham Duhaana"

 

3.KIRANA (COLOR) The word ``Go" also means Color. Swami Desika

indicates this in Sloka 22 thus-

 

Dhoorvaa Dhala Prathimayaa Thava Deha Kaanthyaa Gorochana Ruchirayaa

Cha Ruchendriyaah / Aaseeth Anunjitha SIKHAAVALA KHANDA SOBHAAM

Maangalyathaam Pranamathaam Madhuvairi Gaathram // The color of

Lord''s Tirumeni is blue- black like the rain bearing clouds. The

color of Tirumeni of Bhoomi Devi is green like the grass (Dhoorvaa

Dhala Pratimaa). The color of Tirumeni of Periya Piraatti is golden

like Gorochana(Gorochana Ruchiraya). When the green and the gold

reflect on the black Tirumeni of the Lord, it shines like the neck of

a peacock. (Mayil Kazhuthu). Sikhaavala = Peacock; Khanta Sobha = the

beautiful hues of its neck

 

4. KRATUBEDA (YAGNA) ``Go'' also means ``Yagna''. Saranagathi is

considered the greatest ``Kratu'' or `` Velvi''. The glory of

Saranagathi known as ``Nyasa Vidya'' has been extolled in detail in

Swami Desika''s "Nikshepa Raksha". Alwar also hails Saranagatha as "

Seidha Velviyar"- One who has done what ought to be done - ``Krita

Kritya'' in the words of Swami Desika. Swami in his ``Paduka

Sahasram'' actually ridicules those who do Yagnas without doing

Saranagathi as "Pasuvada Parisesham Panditho Naama Yagnam" that they

are under the illusion of having done something without actually doing

what ought to be done. In fact, the best Yagna is that where the Atma

is dedicated to the Lord since the Vedas say "Om iti Aatmaanam

Yunjeetha". The Rig Veda Mantra which commences with the words - "Yah

Samithaa'' declares that of all the Yagas done with Samith etc, it is

this Atma Samarpanam that makes the ``Yajamana'' a ''Svatvaran''-One

who has done perfectly the best of all Yagnas. Swami Desika even at

the outset (Sloka1) surrenders himself to Goda saying "Godaam Ananya

Saranah Saranam Prapadhye" And, again in the concluding Sloka (29) he

confirms this saying " Charana Kamala Sevaam Saaswatheem Abhyupaishin"

The implication is that the Srisooktis of Nachiyar will create in the

readers an earnest desire to do Saranagathi yagna.

 

5. STREE TU SYAAD (Supreme Lady) ``Go'' also means Lady (Stree). What

a lady? The One who acts as the Purushakara (Mediatrix) in

recommending the Jeevas to the Lord. How can she do this?

 

In Sloka 14, he uses the word "Easwari" which can mean she lords over

with the Lord or may be over the Lord himself !.

 

In Sloka 15, he calls her the beloved of the Lord. So beloved, indeed,

that He cannot transgress her recommendations. He proves this by

explaining how the Lord accepts her garland on his ``crown'' in

preference to the very ``Vanamala''- however fragrant (Aamodavataa

Api); however pleasing (Hridayangam Api); however colorful

(Raagaanvida Api); however soft (Lalitha Api) and however great it may

be in other respects (Guna Uttaraa Api). That is the quality of the

Stree.

 

In Sloka 8, he says that the Alwars (including her father,

Periyalwar)experienced moods of ``Samslesha''(Union) with the Lord and

``Vislesha''(Separation) from the Lord only by SIMULATION whereas the

bhavas came to her naturally as she was Stree and had no need to

simulate. Bhoktum Tava Priyatamaam Bhavatheeva Gode! Bakthim Nijaam

Pranaya Bhaavanayaah Grinaantah / Ucchaavachaih Viraha Sangamajair

Udanthaih Sringaaarayanti Hridayam Guravah Tvadeeyaah //

 

6. DISI (DIRECTION) ``Go'' also means ``Direction''. In Acharya''s

imagination, Lord Ranganatha suffers from ``Dikbrama" while in deep

slumber and could not differentiate between North and South! He

cleverly employs a pun on the words "Dik Dakshinaapi". In accordance

with Kavya Alankara, Swami Desika says that the Lord''s Dikbrama was

cleared since ``Dakshina'' (South) became ``Uttara''(Elevated) because

the South had acquired the blessings of the Avatara of Nachiyar

there. "Dik Dakshinaapi Paripaktrima Punya Labhyaath SARVOTTARAA

Bhavati Devi Thava Avataaraath" - (Vide Sloka 16)

 

7. BHARATYAAM BHOOMOU ( (EARTH, LAND etc) ``Go'' also means ``Earth'',

``Land'' ``Paramapada'' etc. all denoting a ``place''. By the words

"Saakshaath Kshamaam"(sloka1) Swami Desika points out that Goda is

none other than Bhoomi Devi (Mother Earth). Parasara Bhattar explains

this aspect in his "KAISIKA DWADASI MAHATMYAM" in the "LAKSHMI

KALYANASLOKAM".-

 

Kritraaghasah Kashamayati Kesavah Sreethaan Akinchanaan Thaan Kamalaa

Kataakshayet / Na Cha Prasajya Pratisheda seethi Yath Kshamaa

Tvamevorvi! Sahasva Mamaapi //

 

It is believed that this Lakshmi Kalyanam represents the wedding of

Nachiyar with Sri Rangamannaar. Swami Desika has echoed this in his ``

Rahasya Sikhaamani'' and ``Saaraswaadini'' several times. Our

Sampradayam holds that during this wedding, Periyar invited Nammalwar

and others to witness and bless the couple. Swami Desika says that it

was because she vested the powers of ruling on Manu and his successors

that they ruled their kingdom for a very long time (Chiram)- Vide

Sloka 23. "Maathah! Chiram Niravisan Nijam Aadhi Raajyam / Maanyaa

Manu Prabrithiyor Api Maheekshithaa Te // "O! Mother! The great

emperors like Manu and his successors worshipped you and Sri Lakshmi

along with the Lord himself and were thus able to rule their kingdom

for long"

 

In Sloka 7 as well as in Sloka 21 Swami uses the word "Vasuda" to

denote Nachiyar. ``Vasuda'' is another name for Bhoomi

Devi. ``Vasudaatmanaste'' in Sloka7 and ``Vaachaalayanti Vasude'' in

Sloka 21.

 

8. SURABI (FRAGRANCE) The word ``Go'' refers to Surabi which also

means ``fragrance''. What is fragrance? Only speech that is truthful

can be regarded as having fragrance. Alwar detested falsehood in

these words- `` Payan Alla Seithu Payan Illai Nenje1"(There is no use

talking worthless things); "Kollum Payan Illai, Kuppai Kilarthanna

Seivathai Vayaal Pugazhndu, Vaaimai Izhakkum Pulaveerkaal" (O!Poets!

Why do you forfeit truth by praising worthless people like a cock

scrambling garbage?"; "Maari Anaiya Kai, Maalvarai Thinn Tholl Yenru

Paaril ore Patriyai Pachai Pasum Poigal Pesave"(Why do you indulge in

utter falsehood by praising undeserving people saying that they are

munificent like the showers and have shoulders like boulders etc just

to gain some silly gains?).

 

Swami Desika refers to this fragrance in several slokas. In Sloka 10,

he says "Tvam Mouli GANDHA SUBAGAAM" that Nachiyar''s tresses carry

fragrance.

 

In Sloka 17, he says that even though the Lord has the fragrant lotus

like naval (Naabhi Kamalam); has the fragrance of Sandal paste

imprinted on his chest when Sri Lakshmi embraced Him; has his eternal

aroma of the Vedas under his lotus feet (Paada Kamalam), it is the

fragrance of Nachiyar''s garland that was so irresistible for him that

he bowed His head to receive the same. Viswaayamaana Rajasaa Kamalena

Naabhou, Vakshasthale Cha Kamalaa Sthana Chandanena/ Aamoditopi

Nigamair Vibhuringri Yugma Dhathe Nathena Sirasaa Tava Mouli Maalaam

//

 

In Sloka 19, he says- "O! Devi! The Upanishads deemed to be the

fountainhead of Vedas (VedaSiras) have been praising the fragrance of

your Lord. How did He acquire this fragrance? He bedecked Himself with

the garland worn by you earlier. "Thungair Akrithrima Girah Svayam

Uttamaaghaah Yam Sarva GANDHA iti Saadharam Udvahanti / Aamodam Anyaam

Adi Gachati Maalikhaabhi So Api TVADEEYA KUTILAALAKA VAASITAABIH //"

 

9. DRISHTI (SIGHT) "Go'' also means ``sight'', ``eye'' etc. In the

very first Sloka, Swami refers to "Sri Rangaraja Harichandana Yoga

Drisyaam". `` Drisyam'' means `` beautiful to behold''. Both the Lord

and Nachiyar are beautiful to behold because they together look like

the ``Harichandana'' tree over which climbs the ``Kalpaka Valli''

creeper in the garden (Nandana) of Vishnu chitta.- " Vishnu Chitta

Kula Nandana Kalpavalleem Sri Rangaraja Harichandana Yoga Drisyaam"

 

10. SVARGA (HEAVEN) ``Go'' also means ``Svarga''. Though it is

generically applied to Heaven, the word Svarga is sometimes used as a

Paryaaya Pada (equivalent) of Moksha. This view is supported in the

KATOPANISHAD Mantra- Svarge Loke Bhayam Kinchit Naasti, Na Tatra Tvam

Na Jarayaa Bibeshi / Ubhe Theethvee Asanayaa Pipaase, Sokhaadiko

Modate Svarga Loke //

 

Both Bashyakara and Upanishad Bashyakara have adopted this Svarga

Sabdam to denote Moksham

 

What is Moksham? "Yas Tvayaa Saha Sa Svargah / Nirayi Yas Tvayaa

Vinaa"- Being with the Lord is Svarga (here, Moksha) and being

separated from Him is Niraya (Hell). Nachiyar''s words in Tiruppavai "

Koodiyirundhu Kulirndhu" and ``Un Thannodu Uravel Namakku Ingu Ozhikka

Ozhiyaadhu" are significant in this context. This implies that Goda

grants this ``Serkai'' of Jeevatma with Paramatma. For what? For

rendering eternal service to Him. In the Phalasruti (Sloka 29) Swami

Desika says that reciting this Stuti will create a desire to do this

service-"Sa Bhaavaat Bahumaanyah Srimad Ranga Bartuh/ Charana Kamala

SEVAAM SAASWATHEEM Abhyupaishyan //

 

11. VAJRA ( THUNDERBOLT, THAT WHICH CUTS ASUNDER) The word ``Go''

also refers to Vajraayudha, weapon of Indra. ``Dhaa'' has the

connotation of ``cutting asunder'' The Vyutpatti (Derivation) goes

like this: Ghaam = Vajram; Dhaayati =Avakhandayati Iti Goda'' Our

position bereft of Lord''s mercy is itself a thunderbolt for us. Swami

Desika says that " if it were not for Goda, the merciful glance of the

Lord would not have fallen on me".(Sloka 24) ``Paarsve Paratra

Bavathee Yadi Na Aaseeth, Praayena Devi Vadanam Parivarthitham Te".

Positioning on either side of the Lord, Sri Devi and Bhoo Devi cut in

preventing the Lord''s turning away like lightning conductor which

diverts the havoc of thunder.

 

In Sloka 25, he says that the Lord''s Swatantryam is out to punish the

Jeeva for wrongful acts; but the glance of Bhoo Devi cuts asunder His

harsh intention, restrains Him from imposing punishment and turns it

into a favorable disposition- " Karma Anubandhi Phala Dhaana Rathasya

Bhartuh Swaatantraya Durvyasana MARMABIDHAA Nidaanam //

 

12. AMBU (WATERS) Yet another meaning of ``Go'' is ``Waters'' Here, it

denotes the holy purifying waters-``Thooya Neer". Swami Desika says

that a dip in Ganga and Saraswati rivers can wash away sins. But, the

same effect can be had if one dives deep into the meaningful flow of

Nachiyar''s outpourings. He indicates this in Sloka 4-"Theerthaih

Yataavat Avagaahya Saraswatheem Te'' and again in Sloka 26, he says-

Range Tadit Gunavato Ramaneeya Gode Krishnaa AMBUDASYA Gathithaam

Krupayaa Suvrishtyaa / Dourgatya Durvisha Vinaasa Sudhaa Nadheem Tvaam

Santhah Prapadhya Samayanti Achirena Thaapam // ``O! Gode! You act as

a river of ambrosia to relieve the good souls of their distress and to

terminate the malignancy of Samsara"

 

13. RASCHMI (RAY OF LIGHT also, STRING OF FLOWERS-GARLAND) Another

meaning of ``Go'' is ``Ray of light'' The word ``Raschna'' is from the

Datu- ``Rasch'' which has also been interpreted as a string of

flowers. This is evident from Veda Vaakkhyam- "Imaam Grinaath

Raschanaam" It refers indirectly to Nachiyar''s offering the Lord the

garland of flowers. What kind of garland? The ones that she had worn

earlier. This interpretation has been hailed by all Sampradayastas

since she is the "Soodik Kodutha Sudark Kodi" Swami Desika mentions

this about a dozen times in ``Goda Stuti''- Sloka 5 : "Niyamas Tava

Mouli Dhaamnaa" Sloka 10: "Tvan Mouli Gandha Subagaam Upahritya

Maalaam" Sloka 14: "Tvad Buktha Maalya Surbeekrita Chaaru Moule" Sloka

15: "Mouli Srajaa Tava Mukunda Kireeta Bhaajaa" Sloka 16: "Tvan Mouli

Dhaamani Viboh Sirasaa Griheete" Sloka 17: "Dathe Nathena Sirasaa Tava

Mouli Maalaam" Sloka 18: "Choodapadena Parigrihya Tavottareeyam

Maalaamapi Tvad Alakair Adivaasya Dhattaam Sloka 19: "Aamodam Anyam

Adigachati Maalikaabhih

So Api Tvadeeya Kutilaalaka Vaasithaabih"

Sloka 20: "Dhanyo Samastha Jagataan Pitur Uttamaange

Tvam Mouli Maalya Bhara Sambharanena Booyah"

Sloka 21: "Rangeswarasya Tava Cha Pranaya Anubandhaath

Anyonya Maalyaa Pari Vrittim"

Sloka 28: "Alaka Vinihithaabih Sragbir Aakrishta Naathe"

 

Thus, Swami Desika has aptly applied to `` Goda'', 13 out of the 15

meanings provided by KESAVA NIGANTU.

 

14. Now, we will consider the explanation of Yadhavaprakasa and others

for the term ``Godavari'' which Swami Desikan has also adopted.

 

According to MATSYA PURANA, people go to Ganga and other rivers to get

rid of their sins. But, Ganga and other rivers come to Godavari in

what is known as ``Godavari Pushkaram'' once in 12 years in the month

of ``Thai'' to get themselves purified. Great scholars well versed in

Dharma Sastras have adopted this in "GODAVARI MAHATMYAM", ``GOUTAMI

MAHATMYAM" (Goutami is another name for Godavari) and in "SRI

BADRACHALA KSHETRA MAHATMYAM". Swami Desika has brought this out in

Sloka 12- Praayena Devi Bavathi Vyapadesa Yogaath, Godaavari Jagad

Idam Payasya Punaate / Yasyaam Sametya Samyeshu Chiram Nivaasaath

Baagirathi Prabrutayorapi Bavanti Punyaah // "O! Devi! Probably, it

seems that Baagirati and other rivers become purified (Punyaa Bavanti)

for long periods( Chiram) by mingling (Sametya) with your waters".

 

Incidentally, it is said that when Sri Rama was searching for Sri

Sita, he inquired Godavari whether she had seen Sri Sita. Out of fear

for Ravana, Godavari kept mum even though she was aware of the

abduction of Sri Sita by Ravana. Thus, she had incurred a sin. She got

this expiated when Nachiyar took Avatar and assumed the name of

``Goda''

 

15. Another meaning of ``Go'' is ``Song''. Swami Desika has adverted

to this when he says-" Maal Irum Cholai Ninra Sundaranai Churumbar

Kuzhar Godai Thoguthu Uraitha Pain Thamizh Pathum Vallaar Tirumaal Adi

Servane" Sri Parasara Bhattar in his "KAISIKA DWADASI MAHATMYAM"

refers to Nachiyar as "Paada Vall Nachiyaar". We can see this in

Tiruppavai itself internally on many occasions where the words

``Paadi'', ``Paada'' and ``Paadavum'' etc. have been employed by Goda

Piraatti.

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