Guest guest Posted January 7, 2008 Report Share Posted January 7, 2008 Dear Bhagavatas:We continue the series with Swami Desika's Godha Sthuthi. In this posting we study Slokas 1 to 7 of this StOtram. Dasoham Anbil Ramaswamy ================================================================= SWAMI DESIKA’S GODAA STHUTI This StOtram on Andal (Godha) has 29 SlOkas. She offered a garland of flowers (Poo Maalai) and also her poem of bridal mysticism (paa Maalai). This offering forms the theme of this StOtram and is dedicated to Andal. Swami Desika himself has named this StOtram as “Godha Sthuthi”. Among the Stotras for piraaTTis, only Periya piraattI has a large number of stotras. For Bhoo Devi, there was only Bhoo Sooktam. Even Emperumaanaar made only a passing mention: thus: “yEvam Bhoomi neeLaa naayaka”. Swami obviously felt that a StOtra was due for her. And so, he composed this. Several Acharyas appeared between the time of Andal and that of Swami Desika and none had thought of dedicating a whole StOtram for her. And, it was Swami who felt this void and ventured to make good. Each one of the SlOkas bristles with deep esoteric meanings matched with poetic felicity. She not only loved Arangan through bridal mysticism but was totally dedicated to him. Therefore, she was a great Bhaktai. She not only showed loving devotion to Arangan but also married him. Therefore, she is considered to be Bhagavatee (Consort) of Bhagavaan. She was not only a devotee and consort but was also one who is reckoned among Azhwars. She taught us clearly in her nectarine verses Tattva, Hita, Purushaartah etc. as also many esoteric doctrines of SrivaishNava Siddhantam. Therefore, she is also the chief among Acharyas. Arangan ruled over Arangam; she ruled over Arangan Himself! Therefore, she is “AndaaL.” ==================================================================================== SLOKAM 1: The first line “Sri VishNu chitta kula nandana kalpavallim” announces her kulam All who have VishNu in their heart are “VishNuchittas”. They may be called “VishNu chitta kulam” As a result of the PuNyams of such VishNuchittas, Andal was born in the galaxy of Azhwars “anju kuDikku oru santadi” The second line “Sri Rangaraaja harichandana yOga drisyaam” announces her wedding. This is a KalyaaNa slOkam and also a Srimukha SlOkam. No wonder, it starts with the fragrance of Sandal paste. Born as the daughter of VishNuchitta, she married the hari chandana (sandalwood) tree, of Hari. Like the TuLasi leaves (Basil) that has a fragrance right from the sprouting, she had the divine fragrance of Bhakti right from her birth. The two fragrances blended beautifully on her wedding. The third line “saakshaat kshamaam katruNayaa kamaalaamiva anyaam” indicates that she is Mother Earth, known for her ‘Kshama” (compassion) equaling that of Periya piraaTTi. Periyaazhwar himself attests to this fact when he says “TirumagaL pOl vaLartEn” SLOKAM 2: Here Swami says that her glory was beyond the capacity of even the Vedas (yathO vaachaa nivartantE apraapya manasaa saha), it was her qualities that have broken his “mouna vratam” (Vow of silence) that made him speak about her praise. Did not LakshmaNa say “I am enslaved by your exceptional qualities” (guNair daasyam upaagatah)? SLOKAM 3: By the words “tvat prEyasah sravanayO: amrutaayamaanaam”, Swami implies that her spouse will be more pleased to hear about words of praise of her than herself praising him. The Janma nakshatram of Bhoodevi is the same “SravaNam” as that of Swami Desika. Hence, the use of the word “SravaNayOh” is significant. “Noopura sinchitaanaam” In her younger days, she used to walk with her father to the temple of VaTa patra saayee of Srivilliputtur. Obviously, the jingling sound of her anklets made the Lord happy. Swami seems to remind this. SLOKAM 4: “yataavat avagaahhya sarasvatim”: While River saraswati is hidden underground and is not visible to people, The Saraswati (speech) of Andal is there for all to see and enjoy. SLOKAM 5: Here Swami says that for an incredibly long time spanning over several lives, our interest (ruchi) in doing precisely what should not be done (akrutya karaNam) and not doing what ought to be done (kritya akaraNam) are so strong that we would never like to trade them for anything!. Actually, we seem to have taken a solemn vow to practice this steadfastly. That is why he uses the word “chira deekshitaanaam”! But then, how does the Lord forgive and forget all these? What is that magic formula that makes this possible? Swami lets out the secret. “tan nischitam niyamitah tava mouLi daamnaa” It is because He is virtually bound by the garland that she offered him after wearing it. The word “daamnaa” is significant because it means also a “rope”. YasOda bound him with “kaNNinuNN siruthaambhu” to a mortar and made him “daama udaran= DamOdaran”. Andal bound him with a different kind of “daamam” - the bond of love to him and compassion to us. SLOKAM 6: In this sixth slOkam (araavadu), Swami describes Andal as various rivers. (aaru). - “sONaa adarEpi”: “adaram“ means “lips”. The waters of River SoNai are reddish in color. Andal’s lips are reddish like the waters of sONa. - “ruchayOrapi tungabadraa”: The Tungabadra is formed by the confluence of two rivers Tunga and Badra, like VaaruNaa + Asi that go to make “Vaaranasi” (Benares) and Baakra + Nangal that together have the dam known as “Bhaakranangal” dam. So also, her breasts remind one of the double river “Tungabadra” - “Vaachaam pravaha nivahE saraswati tvam”: River Saraswati is said to have flowed ferociously with rage to stop the Yagjna of Brahma. She is also known as “vEgavatee” (the speedy one) for this reason. The torrential eloquence of Andal’s speech reminds one of the fast flowing River Saraswati. - “Apraakrutairapi rasaih virajaa svabhaavaat”: When considering the fact that Andal is bereft of RajO guNa, she resembles River “Vi-raja” that is in apraakrita lOkam, where there is only the overflow of Sattva guNa and has no place for RajO, not to speak of tamOguNas. - “gOdaapi dEvi! Kamitu narmadaa asi’: Even though you are gOdaa, you are like “narmada” “narma “= Vak “da” = giver. One who grants auspicious speech. - The first 3 rivers are in Praakrita lOka; the last 3 are in apraakrita lOka. SLOKAM 7: Do you know that Srimad Ramayanam was the work of Andal? How? Swami explains that while two nectarine srisooktis issued forth from her lips in the form of Tiruppavai and Naachiyaar Tirumozhi, Ramayana arose from her ears! Anthills are known in literature as ears of the earth. Valmiki who is the author of Ramayana emerged from the anthill ears of earth. So, Swami figuratively attributes the authorship of Ramayana to Andal herself. The Kavitaarkika Simham calls Valmiki, the “Muni Saarvabouma” as “kavi saarvabouma”. Valmiki is also believed to have been born in Sravana nakshatram. Hence, the use of the word “sravaNayO;” seems significant. (jaatO babhoova munih kavi saarvaboumah) Bhagavad Gita is sweet because it issued from the mouth of Padmanaabha Himself. (yaa svayam padmanaabhasya mukha padmaath vinisrutaa). The same analogy is used by Swami when he says “vaktraaravinda makaranda nibhaah prabandhaah” while referring to Tiruppavai and Tirumozhi of Andal. ============================================================================================== To Continue =============================================================================================== Quote Link to comment Share on other sites More sharing options...
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