Thiruvaadi Pooram- AndAL Thirunakshathram Special- GodhA- the meaning and siginificance of the word...

[Guest guest]

SrI:

SrImathE Gopaladesika Mahadesikaya namah:

Dearest all,

 

Today is the most auspicious day- It is our most

merciful and most compassionate GodhA PiraaTTi- Sri

ANdAL Thirunakshathram- Adi pooram... Birthday of our

AndAL...

 

There are many things that come my mind to jot down

and one can write ceaselessly about GodhA PiraaTTi's

greatness and her kalyANa guNAs; her dayA on us - the

worldly beings- her darling children...

 

She took birth only and mainly to save us . She is the

avathAram of Bhooma PiraaTTi...

 

Sri Manavala Maamuni says:

inRO Thiruvaadippooram;-

emakkaaga anRO inghu ANdAL avatharitthaaL-

kunRaadha vaazhvaana vaikuntha vaan bhOganthannai

igazhdhu AzhwAr ThirumagaLaaraay.

 

Beautiful and simple: Maamuni says: Today is

Thiruvaadipporam. Andal appeared only for us; She

sacrificed Her eternal Vaikunta enjoyment and

living and appeared here as the human daugher of

AzhwAr. (What a compassion of Bhumi Piraatti!)

 

Her famous thaniyan on Thiruppaavai:

neeLaa thunga sthana giri thaTI.... by SrI ParASara

BhaTTar. The free translation of the taniyan is

" KaNNan is sleeping blissfully with His head on Neela

devi's tiru mArbu. GodA wakes Him up from His sleep

to share with Him through the 30 pAsuram-s of

tiruppAvai, what has been stated in hundreds of

vedAnta vAkya-s (declarations in the vedAnta-s) -

that we are all subservient to Him, that we belong to

Him, that our sole duty in life is to do kaimkaryam to

Him, that the jeevan is related to the paramAtmA as

Its ananyArha Sesha bhUtan. She bound Him (enslaved

Him) by her devotional outpouring through the 30

pASurams, and enjoyed Him as she willed, and gave Him

to us as well. This tiruppAvai is the remnant of the

outpouring from her mouth (ucchisTham) which is

available for our enjoyment. [from Sri Velukkudi

Krishnan upanyasam- in english by Sri N

Krishnamachari].

 

Swamy Desikan's GodhA Sthuthi is an amazing sthothra

extolling on GodhA PiraaTTi's glories. One needs to

recite this sthothra everyday... or at least today.

 

There is an excellent book released by our Srimad

Poundarikapuram Andavan Asramam on GodhA Sthuthi -

compiling rarest commetaries and also English meanings

in simple terms by Sri U Ve V.N Vedantha Desikan

Swami. Swami advises us to enjoy during maargazhi

month one verse a day along with Thiruppavai [as there

are 29 verses in GodhA sthuthi- one less than

Thiruppaavai]

 

SrivishNuchittha kulanandana kalpavaleem

Srirangaraaja harichandana yoga drusyaam I

SakshAth KshamAm karuNayA KamalAmivAnyAm

GodhAm ananya saraNa: SaraNam prapathyE II

 

Oh GodhE ! I perform Prapatthi at Your sacred feet as

one , who has no other recourse ! I have no one else

to save me . You are the Kalpaka creeper adorning the

Lord standing as the auspicious HarichandanA tree in

the flower garden of the Kulam of VishNuchitthA , your

father. The darsanam of You united with Your Lord

tightly as the divine kalpakA creeper and the

celestial HarichandanA tree is a blessed sight to see

.. In Your infinite patience with the aparAdhis , You

appear verily like Bhumi dEvi and in your limitless

compassion , You resemble Maha Lakshmi Herself . I

offer my Prapatthi at your sacred , lotus

feet as the one , who has no other means !

 

Swamy Desikan described his sthuthi on GodhA dEvi and

its effect on those who recite it as " Bahu GuNa

RamaNIyaam ya: Sa bhavathi BahumAnya: SrimathO

Rangabharthu: " ( Those who recite this GodhA sthuthi

containing the splendid tributes to the many

KalyANa GuNams of Godhai would become very dear Her

Lord , Sri RanganAthan). Swami Desikan also pointed

out the slOkams of GodhA Sthuthi arose form him out of

the fully blossomed Bhakthi for Her ( Ithi vikasitha

bhakthE: utthithAm VenkatEsAth). May we through the

recitation of the GodhA Sthuthi and contemplation on

its deep meanings enshrined in its 29 SlOkams become

dear to Sri RanganAthA , the beloved consort of ANDAL.

 

 

Sri Anbil Ramaswamy Swamin has written the

significance of word GodhA very beautifully: Let us

enjoy the same on this wonderful day.

 

(This is based on an article by Sri U Ve

Srivatsankachariar in the Saptadi Mahotsave Malar of

Srimad Andavan of Poundarikapuram Ashramam, Sri Gopala

Desika Maha Desikan.) - Anbil Ramaswamy

 

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

Desikan. The word ``Go'' has several meanings in

Sanskrit. Like the famous flower `` Mano Ranjitam''

that spreads the scent of whatever flower one desires,

this word is capable of any flavor one wishes to savor

in it.

 

The Sanskrit dictionaries of those periods were quite

unlike the alphabetically arranged dictionaries that

we are familiar with. They were akin to Roget's

Thesaurus containing lists of words of approximately

the same or similar meanings or with a wide variety of

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

from the " Word to the meaning " as you like. And, the

wonderful part of it is that the whole exercise is

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

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

 

For those who have not been exposed to Vyakarana

Sastra (Sanskrit Grammar considered to be one of the

Vedaangas), it may be difficult to comprehend the

nuances of Sanskrit grammar with its infinite

ramifications that provide a rich fare in etymology

and layers of meanings. I am trying to avoid the

jargons and present the essence shorn of these myriad

maze like interpretations.

 

This " KESAVA NIGANTU " details some 15 meanings-

Gournaarthe, Balivadane , Kirana, Kratubedayoh / Stree

Tu Syaad, Disi, Bharatyaam Bhoomou Cha, Surabhaavapi /

Nristriyoh, Svarga, Vajra, Ambu, Raschmi, Drigbarana,

Lomasu //

 

Of these 15, Swami Desika has utilized either

explicitly or implicitly 13 meanings in his " Goda

Stuti " . Let us see how:-

 

1. GOUNAARTHE (WORD AND ITS MEANING) In Sloka 3, he

says- " Gode! Tvameva Janani Tvad Abheeshtavaarham

VAACHAM PRASANNA MADURAAM Mama Samvidehi " meaning " O!

Mother Goda Devi! Please bestow on me the words which

would be pleasing and gracious " . That Nachiyar bestows

``Vak'' is brought out in this Sloka. What is the use

of ``Vak'', if it does not carry an ``Artha'' and what

is the purpose of ``Artha'' if it does not lead to

``Gnana''? The purpose is to augment ``Gnana''. How

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

" Theerthair Yataavat Avagaahya Saraswateem Te "

indicating that one would acquire true Gnana by

understanding the underlying meanings by attentively

listening (Avagahya) to the erudite expositions

(Saraswateem) by Acharyas (Theerthaih) whose Vak is

steeped in the honey of Bhagavad Gunaanubhavam. This

itself is granted by her very glance. (Bavathee

Kaddakshaat).Swami Desika implies that Goda it is who

grants ``Vak'',``Gounaartha'' and the resultant

blossoming of ``Gnana " (Vikaswara Dhiyaam).

 

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

general and Kamadenu in particular. This Kamadenu

arose with Piraatti from the Ksheera Saagara when it

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

one desires. Srimad Valmiki Ramayana describes how

with the help of Kamadenu, Vasishta entertained and

fed the entire retinue of Viswamitra; And, how as

desired by him, on another occasion, she chased away

Viswamitra and his hordes by creating a huge battalion

of warriors. Swami Desika compares Nachiyar to

Kamadenu in Sloka 9 thus- " Viswa Upajeevyam Amrutam

Vachasaa Duhaanam "

The nectar of Kamadenu is accessible only to great

Sages like Vasishta; but, the nectar of outpourings of

Nachiyar flow to the benefit of all without any

discrimination- (Viswa Upajeevyam). Here, Swami Desika

is supported by KAATAKA Mantram (3-3-9-12)-

" Kaama Vatsaa Amrutham Duhaana "

 

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

Swami Desika indicates this in Sloka 22 thus-

 

Dhoorvaa Dhala Prathimayaa Thava Deha Kaanthyaa

Gorochana Ruchirayaa Cha Ruchendriyaah /

Aaseeth Anunjitha SIKHAAVALA KHANDA SOBHAAM

Maangalyathaam Pranamathaam Madhuvairi Gaathram // The

color of Lord''s Tirumeni is blue- black like the rain

bearing clouds. The color of Tirumeni of Bhoomi Devi

is green like the grass (Dhoorvaa Dhala Pratimaa). The

color of Tirumeni of Periya Piraatti is golden like

Gorochana(Gorochana Ruchiraya). When the green and the

gold reflect on the black Tirumeni of the Lord, it

shines like the neck of a peacock. (Mayil Kazhuthu).

Sikhaavala = Peacock; Khanta Sobha = the beautiful

hues of its neck

 

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

Saranagathi is considered the greatest ``Kratu'' or ``

Velvi''. The glory of Saranagathi known as ``Nyasa

Vidya'' has been extolled in detail in Swami Desika''s

" Nikshepa Raksha " . Alwar also hails Saranagatha as "

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

done - ``Krita Kritya'' in the words of Swami Desika.

Swami in his ``Paduka Sahasram'' actually ridicules

those who do Yagnas without doing Saranagathi as

" Pasuvada Parisesham Panditho Naama Yagnam " that they

are under the illusion of having done something

without actually doing what ought to be done. In fact,

the best Yagna is that where the Atma is dedicated to

the Lord since the Vedas say " Om iti Aatmaanam

Yunjeetha " . The Rig Veda Mantra which commences with

the words - " Yah Samithaa'' declares that of all the

Yagas done with Samith etc, it is this Atma Samarpanam

that makes the ``Yajamana'' a ''Svatvaran''-One who

has done perfectly the best of all Yagnas. Swami

Desika even at the outset (Sloka1) surrenders himself

to Goda saying " Godaam Ananya Saranah Saranam

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

confirms this saying " Charana Kamala Sevaam

Saaswatheem Abhyupaishin " The implication is that the

Srisooktis of Nachiyar will create in the readers an

earnest desire to do Saranagathi yagna.

 

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

Lady (Stree). What a lady? The One who acts as the

Purushakara (Mediatrix) in recommending the Jeevas to

the Lord. How can she do this?

 

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

she lords over with the Lord or may be over the Lord

himself !.

 

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

beloved, indeed, that He cannot transgress her

recommendations. He proves this by explaining how the

Lord accepts her garland on his ``crown'' in

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

(Aamodavataa Api); however pleasing (Hridayangam Api);

however colorful (Raagaanvida Api); however soft

(Lalitha Api) and however great it may be in other

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

the Stree.

 

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

father, Periyalwar)experienced moods of

``Samslesha''(Union) with the Lord and

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

SIMULATION whereas the bhavas came to her naturally as

she was Stree and had no need to simulate. Bhoktum

Tava Priyatamaam Bhavatheeva Gode! Bakthim Nijaam

Pranaya Bhaavanayaah Grinaantah /

Ucchaavachaih Viraha Sangamajair Udanthaih

Sringaaarayanti Hridayam Guravah Tvadeeyaah //

 

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

In Acharya''s imagination, Lord Ranganatha suffers

from ``Dikbrama " while in deep slumber and could not

differentiate between North and South! He cleverly

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

accordance with Kavya Alankara, Swami Desika says that

the Lord''s Dikbrama was cleared since ``Dakshina''

(South) became ``Uttara''(Elevated) because the South

had acquired the blessings of the Avatara of Nachiyar

there. " Dik Dakshinaapi Paripaktrima Punya Labhyaath

SARVOTTARAA Bhavati Devi Thava Avataaraath " - (Vide

Sloka 16)

 

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

means ``Earth'', ``Land'' ``Paramapada'' etc. all

denoting a ``place''. By the words " Saakshaath

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

none other than Bhoomi Devi (Mother Earth). Parasara

Bhattar explains this aspect in his " KAISIKA DWADASI

MAHATMYAM " in the " LAKSHMI KALYANASLOKAM " .-

 

Kritraaghasah Kashamayati Kesavah Sreethaan

Akinchanaan Thaan Kamalaa Kataakshayet /

Na Cha Prasajya Pratisheda seethi Yath Kshamaa

Tvamevorvi! Sahasva Mamaapi //

 

It is believed that this Lakshmi Kalyanam represents

the wedding of Nachiyar with Sri Rangamannaar. Swami

Desika has echoed this in his ``Rahasya Sikhaamani''

and ``Saaraswaadini'' several times. Our Sampradayam

holds that during this wedding, Periyar invited

Nammalwar and others to witness and bless the couple.

Swami Desika says that it was because she vested the

powers of ruling on Manu and his successors that they

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

Vide Sloka 23. " Maathah! Chiram Niravisan Nijam Aadhi

Raajyam / Maanyaa Manu Prabrithiyor Api Maheekshithaa

Te // " O! Mother! The great emperors like Manu and his

successors worshipped you and Sri Lakshmi along with

the Lord himself and were thus able to rule their

kingdom for long "

 

In Sloka 7 as well as in Sloka 21 Swami uses the word

" Vasuda " to denote Nachiyar. ``Vasuda'' is another

name for Bhoomi Devi. ``Vasudaatmanaste'' in Sloka7

and ``Vaachaalayanti Vasude'' in Sloka 21.

 

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

which also means ``fragrance''. What is fragrance?

Only speech that is truthful can be regarded as having

fragrance. Alwar detested falsehood in these words-

`` Payan Alla Seithu Payan Illai Nenje1 " (There is no

use talking worthless things); " Kollum Payan Illai,

Kuppai Kilarthanna Seivathai Vayaal Pugazhndu, Vaaimai

Izhakkum Pulaveerkaal " (O!Poets! Why do you forfeit

truth by praising worthless people like a cock

scrambling garbage? " ; " Maari Anaiya Kai, Maalvarai

Thinn Tholl Yenru Paaril ore Patriyai Pachai Pasum

Poigal Pesave " (Why do you indulge in utter falsehood

by praising undeserving people saying that they are

munificent like the showers and have shoulders like

boulders etc just to gain some silly gains?).

 

Swami Desika refers to this fragrance in several

slokas. In Sloka 10, he says " Tvam Mouli GANDHA

SUBAGAAM " that Nachiyar''s tresses carry fragrance.

 

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

fragrant lotus like naval (Naabhi Kamalam); has the

fragrance of Sandal paste imprinted on his chest when

Sri Lakshmi embraced Him; has his eternal aroma of the

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

fragrance of Nachiyar''s garland that was so

irresistible for him that he bowed His head to receive

the same. Viswaayamaana Rajasaa Kamalena Naabhou,

Vakshasthale Cha Kamalaa Sthana Chandanena/ Aamoditopi

Nigamair Vibhuringri Yugma Dhathe Nathena Sirasaa Tava

Mouli Maalaam

//

 

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

to be the fountainhead of Vedas (VedaSiras) have been

praising the fragrance of your Lord. How did He

acquire this fragrance? He bedecked Himself with the

garland worn by you earlier. " Thungair Akrithrima

Girah Svayam Uttamaaghaah Yam Sarva GANDHA iti

Saadharam Udvahanti / Aamodam Anyaam Adi Gachati

Maalikhaabhi So Api TVADEEYA KUTILAALAKA VAASITAABIH

// "

 

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

etc. In the very first Sloka, Swami refers to " Sri

Rangaraja Harichandana Yoga Drisyaam " . `` Drisyam''

means `` beautiful to behold''. Both the Lord and

Nachiyar are beautiful to behold because they together

look like the ``Harichandana'' tree over which climbs

the ``Kalpaka Valli'' creeper in the garden (Nandana)

of Vishnu chitta.- " Vishnu Chitta Kula Nandana

Kalpavalleem Sri Rangaraja Harichandana Yoga Drisyaam "

 

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

Though it is generically applied to Heaven, the word

Svarga is sometimes used as a Paryaaya Pada

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

KATOPANISHAD Mantra- Svarge Loke Bhayam Kinchit

Naasti, Na Tatra Tvam Na Jarayaa Bibeshi / Ubhe

Theethvee Asanayaa Pipaase, Sokhaadiko Modate Svarga

Loke //

 

Both Bashyakara and Upanishad Bashyakara have adopted

this Svarga Sabdam to denote Moksham

 

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

Yas Tvayaa Vinaa " - Being with the Lord is Svarga

(here, Moksha) and being separated from Him is Niraya

(Hell). Nachiyar''s words in Tiruppavai "

Koodiyirundhu Kulirndhu " and ``Un Thannodu Uravel

Namakku Ingu Ozhikka Ozhiyaadhu " are significant in

this context. This implies that Goda grants this

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

rendering eternal service to Him. In the Phalasruti

(Sloka 29) Swami Desika says that reciting this Stuti

will create a desire to do this service- " Sa Bhaavaat

Bahumaanyah Srimad Ranga Bartuh/ Charana Kamala SEVAAM

SAASWATHEEM Abhyupaishyan //

 

11. VAJRA ( THUNDERBOLT, THAT WHICH CUTS ASUNDER) The

word ``Go'' also refers to Vajraayudha, weapon of

Indra. ``Dhaa'' has the connotation of ``cutting

asunder'' The Vyutpatti (Derivation) goes like this:

Ghaam = Vajram; Dhaayati =Avakhandayati Iti Goda'' Our

position bereft of Lord''s mercy is itself a

thunderbolt for us. Swami Desika says that " if it

were not for Goda, the merciful glance of the Lord

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

Paratra Bavathee Yadi Na Aaseeth, Praayena Devi

Vadanam Parivarthitham Te " . Positioning on either side

of the Lord, Sri Devi and Bhoo Devi cut in preventing

the Lord''s turning away like lightning conductor

which diverts the havoc of thunder.

 

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

out to punish the Jeeva for wrongful acts; but the

glance of Bhoo Devi cuts asunder His harsh intention,

restrains Him from imposing punishment and turns it

into a favorable disposition- " Karma Anubandhi Phala

Dhaana Rathasya Bhartuh Swaatantraya Durvyasana

MARMABIDHAA Nidaanam //

 

12. AMBU (WATERS) Yet another meaning of ``Go'' is

``Waters'' Here, it denotes the holy purifying

waters-``Thooya Neer " . Swami Desika says that a dip in

Ganga and Saraswati rivers can wash away sins. But,

the same effect can be had if one dives deep into the

meaningful flow of Nachiyar''s outpourings. He

indicates this in Sloka 4- " Theerthaih Yataavat

Avagaahya Saraswatheem Te'' and again in Sloka 26, he

says-

Range Tadit Gunavato Ramaneeya Gode Krishnaa AMBUDASYA

Gathithaam Krupayaa Suvrishtyaa / Dourgatya Durvisha

Vinaasa Sudhaa Nadheem Tvaam Santhah Prapadhya

Samayanti Achirena Thaapam // ``O! Gode! You act as a

river of ambrosia to relieve the good souls of their

distress and to terminate the malignancy of Samsara "

 

13. RASCHMI (RAY OF LIGHT also, STRING OF

FLOWERS-GARLAND) Another meaning of ``Go'' is ``Ray of

light'' The word ``Raschna'' is from the Datu-

``Rasch'' which has also been interpreted as a string

of flowers. This is evident from Veda Vaakkhyam-

" Imaam Grinaath Raschanaam " It refers indirectly to

Nachiyar''s offering the Lord the garland of flowers.

What kind of garland? The ones that she had worn

earlier. This interpretation has been hailed by all

Sampradayastas since she is the " Soodik Kodutha Sudark

Kodi " Swami Desika mentions this about a dozen times

in ``Goda Stuti''-

Sloka 5 : " Niyamas Tava

Mouli Dhaamnaa "

Sloka 10: " Tvan Mouli Gandha Subagaam Upahritya

Maalaam "

Sloka 14: " Tvad Buktha Maalya Surbeekrita Chaaru

Moule "

Sloka15: " Mouli Srajaa Tava Mukunda Kireeta Bhaajaa "

Sloka 16: " Tvan Mouli

Dhaamani Viboh Sirasaa Griheete "

Sloka 17: " Dathe Nathena Sirasaa Tava

Mouli Maalaam "

Sloka 18: " Choodapadena Parigrihya Tavottareeyam

Maalaamapi Tvad Alakair Adivaasya Dhattaam Sloka 19:

" Aamodam Anyam Adigachati Maalikaabhih

So Api Tvadeeya Kutilaalaka Vaasithaabih "

Sloka 20: " Dhanyo Samastha Jagataan Pitur Uttamaange

Tvam Mouli Maalya Bhara Sambharanena Booyah "

Sloka 21: " Rangeswarasya Tava Cha Pranaya Anubandhaath

Anyonya Maalyaa Pari Vrittim "

Sloka 28: " Alaka Vinihithaabih Sragbir Aakrishta

Naathe "

 

Thus, Swami Desika has aptly applied to `` Goda'', 13

out of the 15 meanings provided by KESAVA NIGANTU.

 

14. Now, we will consider the explanation of

Yadhavaprakasa and others for the term ``Godavari''

which Swami Desikan has also adopted.

 

According to MATSYA PURANA, people go to Ganga and

other rivers to get rid of their sins. But, Ganga and

other rivers come to Godavari in what is known as

``Godavari Pushkaram'' once in 12 years in the month

of ``Thai'' to get themselves purified. Great scholars

well versed in Dharma Sastras have adopted this in

" GODAVARI MAHATMYAM " , ``GOUTAMI MAHATMYAM " (Goutami is

another name for Godavari) and in " SRI BADRACHALA

KSHETRA MAHATMYAM " . Swami Desika has brought this out

in Sloka 12- Praayena Devi Bavathi Vyapadesa Yogaath,

Godaavari Jagad Idam Payasya Punaate / Yasyaam Sametya

Samyeshu Chiram Nivaasaath Baagirathi Prabrutayorapi

Bavanti Punyaah // " O! Devi! Probably, it seems that

Baagirati and other rivers become purified (Punyaa

Bavanti) for long periods( Chiram) by mingling

(Sametya) with your waters " .

 

Incidentally, it is said that when Sri Rama was

searching for Sri Sita, he inquired Godavari whether

she had seen Sri Sita. Out of fear for Ravana,

Godavari kept mum even though she was aware of the

abduction of Sri Sita by Ravana. Thus, she had

incurred a sin. She got this expiated when Nachiyar

took Avatar and assumed the name of``Goda''

 

15. Another meaning of ``Go'' is ``Song''. Swami

Desika has adverted to this when he says- " Maal Irum

Cholai Ninra Sundaranai Churumbar Kuzhar Godai

Thoguthu Uraitha Pain Thamizh Pathum Vallaar Tirumaal

Adi Servane " Sri Parasara Bhattar in his " KAISIKA

DWADASI MAHATMYAM " refers to Nachiyar as " Paada Vall

Nachiyaar " . We can see this in Tiruppavai itself

internally on many occasions where the words

``Paadi'', ``Paada'' and ``Paadavum'' etc. have been

employed by Goda Piraatti.

======================================================

Srimanyai VishNu chitthaaryamanOnandhanahEthavE!

nandhanandha sudharyai gOdhaayai Nithya MangaLam!!

-Sri Manavaala Maamunigal

 

AndAL ThiruvaDigaLE SaraNam

regards

Namo Narayana

dAsan