Goda Stuti also described as Bahuguna Ramaniyam is a work in 29 verses reveals the highest philosophy and religious ideals radiated by Goda Devi (Aandal) through her compassion and love, full of literal beauty abounding spiritual favor and a life led with complete devotion and single minded love for the Lord unparalleled in the world literary history or incarnation.
Goda Devi considered as an incarnation of Mother earth there have been in numerable works, books, commentaries, dramas folk lore and prayerful poems dedicated to her. Godas life has been the subject of Veneration by devotees and poets through the last one thousand years, to name a few Kummi in Tamil, Tirunamamu poems in Telugu, Emperor Krishnadevarayas epic Amukta Malyada, Marriganti Appala Desika's Sri Goda Sthavam, Sri Kesava Kaviraja's Sri Goda Parinaya champu in Sanskrit, Madura kavi Srinivasa Iyengar's Kothai Venpa in tamil are well known. Goda Vaibhavam by Ekkirala Krishnamacharya Amukta by Kovela SampathKumaracharya. to top all these works or the work from which all got their inspiration is Goda Stuthi of Vedanta Desikar.
Vedanta Desika 1268 - 1369 was a great Vaishnava Acharya who presided over the
Acharya Peetams in both Kanchipuram and Srirangam at different times. A brilliant scholar and a sublime poet who during his lifetime was acclaimed with honours os Kavitarkika Kesari, Kavikattha Simha, Kavi Katha Ghata Kesari and Sarva tantra Swathantra. His poetic outporings include 30 most famous Hymns, Hamsa Sandesa Kavya, Yadavabhyudayam a maha kavya and drama in the form of Sankalpa Suryodayam. A Phenominal bhakta, a Rasika and scholar who left us the most number of works to the Sri Sampradaya devotees and Genere.
Tradition ascribes the genesis of Goda Stuti to Vaikasi Vasanthothsavam when Goda devi's utsava Vigragham is taken in procession to the temple of Venkateswara in Natakasalai street. Vedanta Desika had been to attend the festival, and as he was approaching the temple of Goda Devi he came face to face with the Deity. A sudden gust of Ananda consciousness enveloped him and he began inditing verses in praise of Goda Devi.by the time all of them reached the Vasantha mandapam of Venkateswara temple the lyrical garland of 29 verses was complete. to this day the Goda Stuthi is recited by the descendents of Perialvar the foster father of Goda Devi during the Spring festival of Vaikasi in Srivilliputtur.
A poem on a poet for Goda herself a highly philosophical poet and devotee, a highly dramatic visible gesture for her love for God and the manner in which the answering grace of Ranganatha envelopes his devotee. We can see a little wandering into the groves of Vaishnavism will bring us close to the foot prints of the Hound of Heaven. The Lord too goes in search of his devotee as Rama for Sita and Ranganatha for Goda Devi. The Lord is ever anxious to regain the beautiful soul Sarvanga Sundari.that has been lost in the folds of the earthly living waiting for the vision of Krishna. Goda Devi leads us to the Lord this union Yogadrusya beyond mere mental planes of consciousness, defies description its a visionary experience.
As Sri Aurobindo puts it.
A sealed identity within her woke; she knew herself the Beloved of the Supreme; the master and the mother of all lives. the adorer and the Adored self lost and one.
Namalwars words
The Lord of Tirumaliruncolai, has pervaded the universe, he is all life, he has become me, He praises himself, he is honey, milk, sugar candy nectar, Ah! he has devoured me.
Sri Nathamuni, the first in line of Sri Vaishnava acharya and his successors Uyyarkonda, Manakkal Nambi, Alavandar, Periya Nambi, Ramanuja, Srivatsanga Misra, Enbar, Bhattar etc Vedanta desikar.
The mere mention of the river Yamuna evokes the figure of Krishna even as the recital of Goda Devi's Tirumozhi and Tiruppavai brings before us the entire personality of the lord.
in Perialwars works we watch Krishna's birth, and the step by step growth, the babe in the cradle the Chandamama stage, the rhythmic shaking of head Chenkeerai, the clapping of hands Sappani, the first hesitant step talar nadai, games appoochi etc.presently the prankster, the flute player the eternal lover. There is so much treasure here that one can easily be lost, the significance infinite the contemplation on the brilliantly incredible universe makes the seeker in us dumbfounded. We have to use this beautiful body and life to achieve the almighty divine. GODA STUTI enables one to.
Verse 13.
"Vision of Beauty! Your love
Is gauged by the humour
Of your friends who ask!
How did you choose as your groom
An ancient man who flies a bird
And sleeps on a snake?"
Verse 16 as explained in Sri Aurobindos Savitri.
" The wedding of the eternal Lord and Spouse
Took place again on earth in human forms.
In a new act of the drama of the world
The united two began a greater age.
In the silence and murmur of that emerald world
And the mutter of the priest-wind's sacred verse,
Amid the choral whisperings of the leaves
Love's twain had joined together and grew one.
The natural miracle was wrought ones more
In the immutable ideal world
One human moment was eternal made."
(so the bees drink the nectar from the flowers that adorn the crown as much as they want {Svachchanda kalpita} and in glee make a sound which enhances the music> They are delighted in the task of drinking in company {Sapeetirasa pramodha} {Koodiyirudu kulirndelorempavai}The coming together of the lords devotees be it singing his praise or taking his prasad the act of sitting together creates a sense of fulfilment and joy.
Verse 17. as visioned by Subramania Bharati.
"Through the play of consciousness in matter
You have designed this wonderful universe:
This myriad multi coloured worlds
You have structured in terms of beauty.
Many a joy you have devised, O Lord!"
Nammalvar's Sukha anubhava
"Is your crown formed by your face bright?
Has the brilliance of your feet
become the lotus seat?
Have your gleaming ornaments
and gold sheened robe
Streamed out of your bodily glow?
O Narayana explain this?"
Verse 18.
"Mother Goda Devi
By accepting your scarf
And the garland scented
By your tresses,
Rangapathi has won the sure right
Of being crowned
The Lord of auspicious life."
Sri Ranganatha is usually referred to as the treasure house of auspicious things (Mangala nidhi) The temple of Srirangam is famous for its colourful ceremonies all of which are associated with splendour as well as auspicious ideas. Known as Bhuloka Vaikuntham, the "PERIYA" (big) is used for several aspects connected with the temple;
Periya Kovil (Big Temple)
Periya Perumal (God)
Periya Piratti (mother)
Periya Arangam (Sri Rangam)
Periya Avasaram (Cooked offering)
Periya Melam (Drum)
Periya Tiruppaniyaram (Temple Sweets)
(Kamba Ramayana was released in this temple.)
Festivals all round the year.
Viruppanan festival in April-May
Vasantothsavam in May-June
Jyeshtabhishekam in June-July
Pavitrotsavam in August-September
Navaratri in September-October
Oonjal seva in October-November
Parvotsavam in November-December
Adhyayanotsavam in December-January
Bhupati festival in January-February
Boat festival in February-March
Brahmotsavam in March-April
Everyday something roseate, and all the year round on all the days the golden sounds of the Divya Prabhandham recitation for Ranganatha the King on the Universe. Yamunacharya in Stotra ratna says
Tr. S Satyamurti Iyengar says.
"Who else but you is in the form of the Goddess of Fortune (affluence, wealth and prosperity) Sri, Mahalakshmi herself. Who but you is the repository of the quality known as absolute sattva. who except you is the lotus eyed. Who but you is the most eminent of all purushas. In just an infinitesimal fraction of whose myraids of phases does this wonderful universe, with its diversity of the sentient and the non sentient objects rest?"
Sri Sribhashyam Appalacharyulu says.
Though Ranganatha is the owner of priceless auspicious signs (Sowbhagya Sampatha) it is Goda Devi's offering (of the crown Scarf and her garland that adorn his crown) that crowns him effectively. He goes on to say he becomes aware of the innocent souls, with her Tiruppavai she has woken up (Udbhodhya) the Lord and made him aware of His Lordship over the cosmos. this she has done by offering all that she has at his altar.
Tr. C Sitaramamurti says
She has reminded Huim of the Upanishadic secret that the individual self (Jivatma) is entirely dependent upon the Supreme self (Paramatma) Her message lies in making known toall that He is the Indweller of the heart of the universe and that the entire world is His and that He is the Lord Absolute. This great secret of the nature of the self is hidden in the caves of the Upanishads, in the same way as the Supreme Self lies asleep in the valleyof the mountains. To grasp this secret and to give it to Him is to give up the freedom (Swatantrayam) ascribed to her and to accept her natural position of entire dependence on Him."
Tiruppavai, TR. R Bangaruswami says.
The job is complete when she hands over her scarf and garland to the Lord at their wedding. These symbolize the dependence of individual self on the Supreme Self. Not knowledge nor tapas nor yet yajna of any kindthat can clinch our relationship to the Lord, but the sterling sincerity of the cowherdesses is a sure passport to His Kingdom:
"Govinda, untouched by the least blemish!
Our relations do not terminate here.
Ignorant folks we, in our love
We called you by familiar names.
No offence please! grant us boons."
Tr. R E Hume says.
"That which is invisible, ungraspable,
without family, without caste--
Without sight or hearing is It,
without hand or foot,
Eternal, all pervading, omnipresent, exceedingly subtle;
That is the Imperishable, which the wise
perceive as the source of beings.
As the spider emits and draws in its thread,
As herbs arise on the earth,
As the hairs of the head and body
from a living person,
So from the Imperishable arises
everything here."
The Prayer of FAITH.
Thou flower like,
Rise from your bed, march into the hall,
And taking your Lion Throne
Enquire into our grievance
And dispense mercy."
As Kamban in Balakandam, Kadi Mana Padalam.
"As they came to the wedding seat,
The noble, victorious Hero
And the loving maid Swan like
Appeared like Bhoga and Yoga."
Sri Tyagaraja Sings
Coodamu Ra re SriRanga.......
Krishnadevaraya's gratitude took the form of the epic Amukta Malyada a mahakavya pasuram. that people who wish to rule over earth pray to Ranganatha , Sri Devi and Bhu Devi is not suprising for this rare combination gives them all that is on earth and in heaven wrapping the gifts in Aananda.
Tr. C. Ramanujacharya says.
come let us enjoy the sight. Sri Rangaraja, bedecked with shining and precious ornaments and attended by princes on horseback has come out in procession in Chitraveethi of Rangapuri, made holy by the Kaveri,
and made fit as the abode of Lakshmi. Devas enjoy the seva and worship with devotion and tyagaraja sings in the procession.
Sri Aurobindo in Savitri. says.
"I have been pity, leanng over pain
And the tender smile that heals the wounded heart
And sympathy making life less hard to bear
Within me a blind faith and mercy dwell:
I carry the fire that never can be quenched
And the compassion that supports the suns.
I am the hope that looks towards my God."
Verse 25.
Vedanta Desika realizes that Goda Devi is not always gentle with her words. If it were so the Lord would perhaps be tired and awarded harsh punishment to all on this earth. Vedanta desika says, the mother and acharya care less forpersonal liberation when millions of human beings are struggling for a breath of grace.
and the example can be seen in Ramanujacharya sharing the Astakshara Mantra citing if so many can go to heaven he does not mind suffering in hell. It is then that Nambi embraces Ramanujacharya and says:
"Apart from saving themselves
By saving their souls
There is no one on this earth
Who, seeking to save others,
Dares to destroy himself.
Nay, not in all the seven worlds, my son!".
From Savithri again By Sri A.
"What force condemned to birth and death and tears
Those conscious creatures crawling on the globe?
If earth can look up to the light of Heaven
And hear an answer to her lonely cry,
Not vain their meeting, nor heaven's touch a snare."
The Lord seems to be enjoying the (bhoga rasa anukulya) the charm in Goda devi's anger. the knitted browof Goda Devi sends outarrows to splinter the idea of punishment itself.
in reality creation involves man, nature and God in an integral action and the end in view is the universal ananda.
" A deep compassion, a hushed sanctuary,
Her inward help unbarred a gate of heaven:
Love in her was wider than the universe,
The whole world could take refuge in her single heart."
Verse 29.
"This auspicious prayer to Goda
Has blossomed in the devotion
Of the poet Venkatesa.
He who recites it
Will get eternal Kainkarya
At the lotus feet of Ranganatha
Who is ever with Lakshmi,
He also grants the Lord's grace."
Goda Devi considered as an incarnation of Mother earth there have been in numerable works, books, commentaries, dramas folk lore and prayerful poems dedicated to her. Godas life has been the subject of Veneration by devotees and poets through the last one thousand years, to name a few Kummi in Tamil, Tirunamamu poems in Telugu, Emperor Krishnadevarayas epic Amukta Malyada, Marriganti Appala Desika's Sri Goda Sthavam, Sri Kesava Kaviraja's Sri Goda Parinaya champu in Sanskrit, Madura kavi Srinivasa Iyengar's Kothai Venpa in tamil are well known. Goda Vaibhavam by Ekkirala Krishnamacharya Amukta by Kovela SampathKumaracharya. to top all these works or the work from which all got their inspiration is Goda Stuthi of Vedanta Desikar.
Vedanta Desika 1268 - 1369 was a great Vaishnava Acharya who presided over the
Acharya Peetams in both Kanchipuram and Srirangam at different times. A brilliant scholar and a sublime poet who during his lifetime was acclaimed with honours os Kavitarkika Kesari, Kavikattha Simha, Kavi Katha Ghata Kesari and Sarva tantra Swathantra. His poetic outporings include 30 most famous Hymns, Hamsa Sandesa Kavya, Yadavabhyudayam a maha kavya and drama in the form of Sankalpa Suryodayam. A Phenominal bhakta, a Rasika and scholar who left us the most number of works to the Sri Sampradaya devotees and Genere.
Tradition ascribes the genesis of Goda Stuti to Vaikasi Vasanthothsavam when Goda devi's utsava Vigragham is taken in procession to the temple of Venkateswara in Natakasalai street. Vedanta Desika had been to attend the festival, and as he was approaching the temple of Goda Devi he came face to face with the Deity. A sudden gust of Ananda consciousness enveloped him and he began inditing verses in praise of Goda Devi.by the time all of them reached the Vasantha mandapam of Venkateswara temple the lyrical garland of 29 verses was complete. to this day the Goda Stuthi is recited by the descendents of Perialvar the foster father of Goda Devi during the Spring festival of Vaikasi in Srivilliputtur.
A poem on a poet for Goda herself a highly philosophical poet and devotee, a highly dramatic visible gesture for her love for God and the manner in which the answering grace of Ranganatha envelopes his devotee. We can see a little wandering into the groves of Vaishnavism will bring us close to the foot prints of the Hound of Heaven. The Lord too goes in search of his devotee as Rama for Sita and Ranganatha for Goda Devi. The Lord is ever anxious to regain the beautiful soul Sarvanga Sundari.that has been lost in the folds of the earthly living waiting for the vision of Krishna. Goda Devi leads us to the Lord this union Yogadrusya beyond mere mental planes of consciousness, defies description its a visionary experience.
As Sri Aurobindo puts it.
A sealed identity within her woke; she knew herself the Beloved of the Supreme; the master and the mother of all lives. the adorer and the Adored self lost and one.
Namalwars words
The Lord of Tirumaliruncolai, has pervaded the universe, he is all life, he has become me, He praises himself, he is honey, milk, sugar candy nectar, Ah! he has devoured me.
Sri Nathamuni, the first in line of Sri Vaishnava acharya and his successors Uyyarkonda, Manakkal Nambi, Alavandar, Periya Nambi, Ramanuja, Srivatsanga Misra, Enbar, Bhattar etc Vedanta desikar.
The mere mention of the river Yamuna evokes the figure of Krishna even as the recital of Goda Devi's Tirumozhi and Tiruppavai brings before us the entire personality of the lord.
in Perialwars works we watch Krishna's birth, and the step by step growth, the babe in the cradle the Chandamama stage, the rhythmic shaking of head Chenkeerai, the clapping of hands Sappani, the first hesitant step talar nadai, games appoochi etc.presently the prankster, the flute player the eternal lover. There is so much treasure here that one can easily be lost, the significance infinite the contemplation on the brilliantly incredible universe makes the seeker in us dumbfounded. We have to use this beautiful body and life to achieve the almighty divine. GODA STUTI enables one to.
Verse 13.
"Vision of Beauty! Your love
Is gauged by the humour
Of your friends who ask!
How did you choose as your groom
An ancient man who flies a bird
And sleeps on a snake?"
Verse 16 as explained in Sri Aurobindos Savitri.
" The wedding of the eternal Lord and Spouse
Took place again on earth in human forms.
In a new act of the drama of the world
The united two began a greater age.
In the silence and murmur of that emerald world
And the mutter of the priest-wind's sacred verse,
Amid the choral whisperings of the leaves
Love's twain had joined together and grew one.
The natural miracle was wrought ones more
In the immutable ideal world
One human moment was eternal made."
(so the bees drink the nectar from the flowers that adorn the crown as much as they want {Svachchanda kalpita} and in glee make a sound which enhances the music> They are delighted in the task of drinking in company {Sapeetirasa pramodha} {Koodiyirudu kulirndelorempavai}The coming together of the lords devotees be it singing his praise or taking his prasad the act of sitting together creates a sense of fulfilment and joy.
Verse 17. as visioned by Subramania Bharati.
"Through the play of consciousness in matter
You have designed this wonderful universe:
This myriad multi coloured worlds
You have structured in terms of beauty.
Many a joy you have devised, O Lord!"
Nammalvar's Sukha anubhava
"Is your crown formed by your face bright?
Has the brilliance of your feet
become the lotus seat?
Have your gleaming ornaments
and gold sheened robe
Streamed out of your bodily glow?
O Narayana explain this?"
Verse 18.
"Mother Goda Devi
By accepting your scarf
And the garland scented
By your tresses,
Rangapathi has won the sure right
Of being crowned
The Lord of auspicious life."
Sri Ranganatha is usually referred to as the treasure house of auspicious things (Mangala nidhi) The temple of Srirangam is famous for its colourful ceremonies all of which are associated with splendour as well as auspicious ideas. Known as Bhuloka Vaikuntham, the "PERIYA" (big) is used for several aspects connected with the temple;
Periya Kovil (Big Temple)
Periya Perumal (God)
Periya Piratti (mother)
Periya Arangam (Sri Rangam)
Periya Avasaram (Cooked offering)
Periya Melam (Drum)
Periya Tiruppaniyaram (Temple Sweets)
(Kamba Ramayana was released in this temple.)
Festivals all round the year.
Viruppanan festival in April-May
Vasantothsavam in May-June
Jyeshtabhishekam in June-July
Pavitrotsavam in August-September
Navaratri in September-October
Oonjal seva in October-November
Parvotsavam in November-December
Adhyayanotsavam in December-January
Bhupati festival in January-February
Boat festival in February-March
Brahmotsavam in March-April
Everyday something roseate, and all the year round on all the days the golden sounds of the Divya Prabhandham recitation for Ranganatha the King on the Universe. Yamunacharya in Stotra ratna says
Tr. S Satyamurti Iyengar says.
"Who else but you is in the form of the Goddess of Fortune (affluence, wealth and prosperity) Sri, Mahalakshmi herself. Who but you is the repository of the quality known as absolute sattva. who except you is the lotus eyed. Who but you is the most eminent of all purushas. In just an infinitesimal fraction of whose myraids of phases does this wonderful universe, with its diversity of the sentient and the non sentient objects rest?"
Sri Sribhashyam Appalacharyulu says.
Though Ranganatha is the owner of priceless auspicious signs (Sowbhagya Sampatha) it is Goda Devi's offering (of the crown Scarf and her garland that adorn his crown) that crowns him effectively. He goes on to say he becomes aware of the innocent souls, with her Tiruppavai she has woken up (Udbhodhya) the Lord and made him aware of His Lordship over the cosmos. this she has done by offering all that she has at his altar.
Tr. C Sitaramamurti says
She has reminded Huim of the Upanishadic secret that the individual self (Jivatma) is entirely dependent upon the Supreme self (Paramatma) Her message lies in making known toall that He is the Indweller of the heart of the universe and that the entire world is His and that He is the Lord Absolute. This great secret of the nature of the self is hidden in the caves of the Upanishads, in the same way as the Supreme Self lies asleep in the valleyof the mountains. To grasp this secret and to give it to Him is to give up the freedom (Swatantrayam) ascribed to her and to accept her natural position of entire dependence on Him."
Tiruppavai, TR. R Bangaruswami says.
The job is complete when she hands over her scarf and garland to the Lord at their wedding. These symbolize the dependence of individual self on the Supreme Self. Not knowledge nor tapas nor yet yajna of any kindthat can clinch our relationship to the Lord, but the sterling sincerity of the cowherdesses is a sure passport to His Kingdom:
"Govinda, untouched by the least blemish!
Our relations do not terminate here.
Ignorant folks we, in our love
We called you by familiar names.
No offence please! grant us boons."
Tr. R E Hume says.
"That which is invisible, ungraspable,
without family, without caste--
Without sight or hearing is It,
without hand or foot,
Eternal, all pervading, omnipresent, exceedingly subtle;
That is the Imperishable, which the wise
perceive as the source of beings.
As the spider emits and draws in its thread,
As herbs arise on the earth,
As the hairs of the head and body
from a living person,
So from the Imperishable arises
everything here."
The Prayer of FAITH.
Thou flower like,
Rise from your bed, march into the hall,
And taking your Lion Throne
Enquire into our grievance
And dispense mercy."
As Kamban in Balakandam, Kadi Mana Padalam.
"As they came to the wedding seat,
The noble, victorious Hero
And the loving maid Swan like
Appeared like Bhoga and Yoga."
Sri Tyagaraja Sings
Coodamu Ra re SriRanga.......
Krishnadevaraya's gratitude took the form of the epic Amukta Malyada a mahakavya pasuram. that people who wish to rule over earth pray to Ranganatha , Sri Devi and Bhu Devi is not suprising for this rare combination gives them all that is on earth and in heaven wrapping the gifts in Aananda.
Tr. C. Ramanujacharya says.
come let us enjoy the sight. Sri Rangaraja, bedecked with shining and precious ornaments and attended by princes on horseback has come out in procession in Chitraveethi of Rangapuri, made holy by the Kaveri,
and made fit as the abode of Lakshmi. Devas enjoy the seva and worship with devotion and tyagaraja sings in the procession.
Sri Aurobindo in Savitri. says.
"I have been pity, leanng over pain
And the tender smile that heals the wounded heart
And sympathy making life less hard to bear
Within me a blind faith and mercy dwell:
I carry the fire that never can be quenched
And the compassion that supports the suns.
I am the hope that looks towards my God."
Verse 25.
Vedanta Desika realizes that Goda Devi is not always gentle with her words. If it were so the Lord would perhaps be tired and awarded harsh punishment to all on this earth. Vedanta desika says, the mother and acharya care less forpersonal liberation when millions of human beings are struggling for a breath of grace.
and the example can be seen in Ramanujacharya sharing the Astakshara Mantra citing if so many can go to heaven he does not mind suffering in hell. It is then that Nambi embraces Ramanujacharya and says:
"Apart from saving themselves
By saving their souls
There is no one on this earth
Who, seeking to save others,
Dares to destroy himself.
Nay, not in all the seven worlds, my son!".
From Savithri again By Sri A.
"What force condemned to birth and death and tears
Those conscious creatures crawling on the globe?
If earth can look up to the light of Heaven
And hear an answer to her lonely cry,
Not vain their meeting, nor heaven's touch a snare."
The Lord seems to be enjoying the (bhoga rasa anukulya) the charm in Goda devi's anger. the knitted browof Goda Devi sends outarrows to splinter the idea of punishment itself.
in reality creation involves man, nature and God in an integral action and the end in view is the universal ananda.
" A deep compassion, a hushed sanctuary,
Her inward help unbarred a gate of heaven:
Love in her was wider than the universe,
The whole world could take refuge in her single heart."
Verse 29.
"This auspicious prayer to Goda
Has blossomed in the devotion
Of the poet Venkatesa.
He who recites it
Will get eternal Kainkarya
At the lotus feet of Ranganatha
Who is ever with Lakshmi,
He also grants the Lord's grace."
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