We will salute the first line of the first slOkam of GodhA sthuthi in this posting. Origin of the GodhA Sthuthi The first slOkam of GodhA sthuthi arose from Swami Desikan spontaneously as he stood on a side street at SrivilliputthUr on a PradhOsham evening to find out the origin of the fast approaching sounds of the mangaLa vaadhyams. He was observing mounam silence befitting the occasion of the PradhOsham evening. When he heard the sounds of Koil vaadhyams , he stepped out from the inside of the house, where he was staying to find out as to what was happening. To his greatest surprise and joy , he saw the archA moorthy of ANDAL being carried by temple servants approaching him , as it was being carried on the backs of the temple servants.
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We will salute the first line of the first slOkam of GodhA sthuthi in this posting. Origin of the GodhA Sthuthi The first slOkam of GodhA sthuthi arose from Swami Desikan spontaneously as he stood on a side street at SrivilliputthUr on a PradhOsham evening to find out the origin of the fast approaching sounds of the mangaLa vaadhyams.
He was observing mounam silence befitting the occasion of the PradhOsham evening. When he heard the sounds of Koil vaadhyams , he stepped out from the inside of the house, where he was staying to find out as to what was happening.
To his greatest surprise and joy , he saw the archA moorthy of ANDAL being carried by temple servants approaching him , as it was being carried on the backs of the temple servants. On this special day, there was some theettu on the main street and the temple priests had re-routed the procession to include the street where Swamy Desikan was staying as an alternate route.
Thus originated the GodhA sthuthi and its 29 slOkams. AdiyEn , who has no other refuge seek Her as my sole refuge. In that pleasure garden is found a tree known as KaRpakaa tree, which has the power to grant all that one wishes for. That tree is always associated with a gentle creeper.
Godhai is united intimately with that HarichandanA tree as the dependent KaRpaka creeper and blesses us with Her eye-filling , soul-satisfying darsanam with Her Lord. Godhai is like the embodiment of forbearance as the incarnation of BhUmi PirAtti. Godhai appears at other times like another incarnation of Sri Devi ,when one thinks of Her dayA for us. Nandanam is also a name for the Lord saluted by one of the Sri VishNu Shasra Naamams : "aanandhO nandhanO nandhi --" A creeper reaches its fulfilment, when it is united with a supporting tree.
It is customary for the poets to describe men as supporting trees and the women as the dependent creepers. One meaning of Yogam is union. That Hari has chandana yOgam. He has chandana yoga dasai due to that union. She is "Yoga DhrusyAm ". She does not become adhrusyAm invisible.
On the other hand , She becomes immensely visible dhrusuyAm in her state of blessed union as a kalpaka creeper with Her Harichandana tree of Srirangam. These are the supports for saluting Godhai as " KamalAmivaanyAm ". The emphasis here is in Her power to bless us with Vaak divine speech. Even the illustrious VedAs start eulogizing You and then give up , when they recognize the impossibility of their task. If that is so for the mighty VedAs , can people of meager intellect like adiyEn cover adequately your countless glories through sthuthis?
AdiyEn is aware of these limitations of mine and hence am keeping quiet. Your KalyANa guNams however will not let me be silent. Those auspicious attributes of yours have the power to end the silence of anyone , who is reticent about eulogizing You.
Those GuNAs of Yours have now pulled me forward and are empowering adiyEn to engage rapidly in the composition of Your sthuthi. Thus propelled , adiyEn has commenced my eulogy. Her glories are beyond the comprehension and description of the great assembly of the VedAs. Sva dEsam and VidEsam concepts are hinted here. Infact , they are stumped. Seva Swamigal also points out the importance of "api " seen at the end of the word "Sruthi girAmapi".
One meaning of "VarNA" is sthuthis. Even one of Your kalyAN guNam is out of reach for people of our kind maadhrusAm and can not be captured na hi maathi in our sthuthis varNEshu. Third Paadham: ittham vidhanthamapi sahasiva GodhE Swamy says here that he is fully aware ittham vidhanthamapi that he can not capture the greatness of even one of the limitless auspicious atributes of Godhai in his sthuthi.
Swami uses another "api" at the end of "vidhantham " to say that even if he knows about his helplessness , some thing happened next very quickly sahasiva to change the situation. SevA SwamigaL invites our attention to the use of the word " Mukarayanthi" here. You should bless me with the boon of speech that befits this occasion of eulogizing You. If You bless me with this boon, it will also be very pleasing to the divine ears of Your Lord Sri Ranganaathan.
That would be the end result of Your boon granting the power of auspicious speech. Please grant me this boon to compose a poem that would be sweet to listen by Your Lord.
Thus arose the varAha Charama slOkam. One of the nine ways of Bhakthi is SravaNam. That is most appealing to the Lord. Lord used to enjoy listening to that sweet sound of the nUpurams. The Mother knows exactly as to what Her child wants. He points out Godhai alone can give the right kind of auspicious speech for the occasion. He also prays for that kind of speech , which will be multi-fceted in the depth of meaning it conveys abhitha: sthava:.
That should capture Her glories from many angles. Swami also prays for the boon of excellent sam execution vidhAnam of his kaimkaryam.
Godhai grants Him the boon. As a result ,Yamunai acquired enormous fame. Hence , Your Sri Sookthis have also attained the same level of fame as Yamunai.
The common factor behind the fame of both Yamunai and Your dhivya-Sookthis is their association with the glorious deeds of KaNNan. That enjoyment makes their JnAnam blossom forth. At that juncture, You Godhai cast Your most benovolent glances on them the poets. Those cool glances falling on the poets results in the birth of dhivya Sookthis that resemble nectar in their anubhavam and cause much happiness to the citizens of this world.
KrishNa anvayam means KrishNa sambhandham. Swami Desikan suggests that the Sri Sookthis of Godhai eulogizing Krishnan have acquired a status equivalent to that of the anubhavam of Yamunai. Swami hints that the two Sri Sookthis of Godhai are indeed Yamunai. They are most enjoyable to taste like the waters of Yamunai drunk by KrishNan during His vana bhOjanams.
Yamunai unites with the antharvAhini flowing underground Sarasvathi , the river of clear waters at ThrivENi. This union is no event of great significance to Yamunai compared to Her Yogam of sanchAram travel through Gokulam.
There is no Sarasvathi Yogam here. One enters the different patitthuRaikaL on the two embankments of Yamunai and immerses oneself in the cool and rejuvenating waters of Yamunai. The expeience is the same as one bathes deep into the Sri Sookthis of Godhai and experience the joy of understanding the subtle meanings of the passages.
Swamy Desikan hints that the river Sarasvathi may not have padikkattukaL on its embankments , since it flows underground. Third Paadham: GodhE! In the final paadham , Swamy explains the result of that blossoming of the Vaaks of the blessed poets.
They experience spUrthi like experiencing the flash of lightning. SevA Swamigal points out that SpUrthi is quite differnt from Smruthi rememberance of some thing experienced before.
SpUrthi is entirely different. It is sudden and spontaneous. It is novel and has never been experienced before.
The bath in sacred rivers like Yamunai causes spUrthi and that is why Godhai in Her NaacchiyAr Thirumozhi appeals to Her friends to take her to the banks of Yamunai for immersion Yamunai Karaikku yennai uytthidumin to overcome Her viraha tApam.
He reveals the two approaches that Godhai takes to win Her Lord to our side. We offend Him and generate His anger at us. It appears that we have this long term vow not to obey His Saasthrams and thereby generate heaps of Bhagavath and BhAgavatha apachArams. Your Lord forgives even us with such abundant bundles of ancient paapams.
When we reflect on why our Lord suddenly blesses us inspite of our powerful offenses, two reasons for His transformation --from erstwhile nigraham to the present anugraham state-- become clear. Therefore , He accepts Your appeals on our behalf and forgives us for our trespasses.
This for Sure! Apakruthi is PrAthikoolyam and has to belong to the catgory of varjanam to be avoided ; Upakruthi is Aanukoolyam and has to be sought after. For people like us apakruthi is the most natural one to practise and we have been experts in the performance of apakruthis for long , long times. Our taste for akruthya KaraNam is deep. It appears that we have taken a DhIkshA vow to perform ceaselessly all the acts prohibited by the SaasthrAs. The end is not in sight for our apakruthis and that angers our Lord.
That happens over the time period of one morning AhnAya dayathE. His shower of DayA engulfs us. The One who had turned His face away from us in disgust over our incorrigible nature suddenly looks at us with compassion and blesses us.
That is a miracle made possible by the power of Godhai, His Devi. He has been bound by the flower garland that GodhA had worn earlier on her tresses. Under that influence, Mukundhan is helpless and obeys Her commands without resistance. DhAmnA means the rope. She had the garland tied on Her head ; the One who got tied next with that fragrant and enchanting "rope" is Mukundhan.
In the fifth slOkam , Swami Desikan described the gains obtained by us from the PaamAlais garland of verses and PoomAlais garland of flowers of Godhai. Swamy Desikan once again uses his samathkArAm clevenrness as a kavi- Saarvabhouman to achieve the comparsion of the limbs and attributes of Godhai with the specific features of the six individual rivers.
GODHA STHUTHI PDF
May Godhai of these auspicious attributes reside in our hearts always! AdiyEnwho has no other refuge seek Her as my sole refuge. You are the Kalpaka creeper adorning the Lord standing as the auspicious. The Shri Andal Stuthi can be chanted by anyone regardless of gender and age. Her breasts have a majestic appearance as ThiungabhadrA river. Shri Andal Stuthi Godha Stuthi This archanam has to be samarchanam superior and saasthrEic archanam with true devotion and niyamams.
Shri Andal Stuthi (Godha Stuthi)
Gardall Guru here does not mean AchAryanbut huge. One group avers that You are superior because of His regard for You born out of His immesauarable love for You ; the second group believes that You are His obedient and affectionate wife and thereforeYour Lord is superior to You. Swamy Desikan points out that sage arising from the ant hills became the supreme poet yodha created Srimath RaamAyanam. He also prays for that kind of speechwhich will be multi-fceted in the depth of meaning it conveys abhitha: It originates in Gondavana and merges with GangA near Pataliputra.