Sanskrit

The Sanskrit language was introduced into the highly evolved Indus Valley Civilization with the Aryan migration into India. The Aryans were mostly Sanskrit speaking tall fair skinned nomadic warriors. The fusion of the Aryans with the well developed native Dravidian culture gave rise to the rich Hindu Tradition.

The Indian Grammarian Panini was the first to codify and catalogue Sanskrit rules of usage. He composed a text on Sanskrit grammar called the Ashtadhyayi (eight chapter grammar.) thus shifting the basis from vedic Sanskrit to classical Sanskrit.

Devanagari the script of Sanskrit actually means the language of the Gods.

The way in which the development of Sanskrit language reflects the development of the Hindu religion and philosophical tradition gives it one of the richest spiritual histories  of any extant language. Since Sanskrit is not commonly used for everyday communication it tends to show less change than languages that are more practical in use. The mantras and words holy men used are still used by the spiritual descendents even today.

Sanskrit was used for the recitation of ritual texts to create a meditative atmosphere for looking inwards and also for connecting with the surrounding nature, leading to understanding the self and the cosmic order. It was used to explore and describe the subtle and complex realms of metaphysical cosmology, theology, the workings of the mind and soul, forms of thought and state of consciousness to understand our own divine nature and to understand how to live in harmony with the cosmic order for ultimate well being and liberation.
Sanskrit has many words to define different levels of consciousness. It is rich in spiritual and mental background. A knowledge dawns of our own impermanance, a fact that is itself a source of liberation. Sanskrit language is timeless and eternal.

To be continued.

Vindication of the Divine government.

Draupadi speaks.
Beholding noble men distrest
Ignoble men enjoying good
Thy righteous self by woe persued
Thy wicked foe by fortune blest,
Incharge the Lord of all -- the strong,
The Partial Lord with doing wrong.

His dark mysterious sovereign will
To men their several lots decrees
He favours some with wealth and ease
Some dooms to every form of ill

As puppets limbs the touch obey
Of him whose fingers hold the string
so god directs the secret springs
which all the deeds of creatures sway.

In vain those birds with springes hold
would seek to fly, so man, a thrall
Fast fettered ever lives in all
He does or thinks by God controlled

As trees from river banks are riven
And swept away when rains have swelled
The streams, so men by time impelled
To action, helpless on are driven.

God does not show for all mankind
A parents love and wise concern
But acts like one unfeeling stern
Whose eyes caprice and passion blinds.

Yudhishthira replies.

I've listened loving spouse, to thee
I've marked thy charming kind discourse
Thy phrases turned with grace to force
But know thou utterest blasphemy.

I never act to earn reward
I do what I am bound to do.
Indifferent whether fruit accrue
My duty I alone regard.


Of all the men who care profess
For virtue - love of that to speak
The unworthiest for are those who seek
To make a gain of righteousness.

Who thus to every lofty sense
of duty dead from each good act
its full return would fain extract
He forfeits every recompense.

Love duty thus for duty's sake
Not careful what return it brings
Yet doubt not, bliss from virtue springs
While woe shall sinners overtake.

By ships the perilous sea is crossed
So men on virtue's stable bark
Pass over this mundane ocean dark
and reach the blessed heavenly coast.

If holy actions bore no fruits
If self command beneficence,
Received no fitting recompense
Then men would lead the life of brutes.

Who then would knowledge toil to gain
or after noble aims aspire
over all the earth delusion dire
And darkness dense and black would reign.

But tis not so for saints of old
Well knew that every righteous deed
From God obtains its ample meed
They therefore strove pure lives to lead
As ancient sacred books have told.

The Gods for such their sovereign will
Have veiled from our too curious ken
The laws by which the deeds of men
are recompensed with good and ill.

No common mortal comprehends
the wondrous power mysterious skill
With which these lords of all fulfill
their high designs, their hidden ends.

These secret things those saints decry
Alone whose sinless life austere
For them has earned an insight clear
To which all mysteries open lie.

So let thy doubts like vapours flee
Abandon impious unbelief
And let not discontent and grief
disturb thy soul's serenity.

But study God aright to know
The highest Lord of all revere,
Whose grace on those who love him here
Will endless future bliss bestow.

profound prosody.

He who lusts after nothing has all things ; To be content with what one has is the greatest and surest riches.
Is it that the nature of all is so constituted that they see and judge the nature of other men better than their own?
Consequence of the knowledge of self existent soul;
The happy man who ones has learned to know.
The self existent soul, from passions pure,
serene undying ever young, secure
from all the change that other natures show
Whose full perfection other defects abates
Whom pure essential good for ever states
That men alone no longer dreading death
With tranquil joy resigns his vital breath.

No hands has he nor feet nor eyes or ears
and yet he grasps and moves and sees and hears
He all things knows, Himself unknown to all
Him men the great primeval spirit call.

From Greek and Roman mythology. (how similar to ours){ who has copied whom}[ or is it the universal law. We are but one small speck in the universal design]

Of all immortals grandest many named
Almighty lord of nature ruling all
By law, great Zeus all hail, on thee we call
Thee mortal men may all invoke unblamed.

For from thine own high self we claim to spring
Of creatures all that people earth or air
We men alone thy reason impress bear
Thy greatness therefore will I ever sing.

Revolving round the earth the whole array
Of stars obeys that ever present force
Whereby across the sky thou lead'st its course
And willing bows to thy resistless sway

For such an instrument to quell revolt
Thou wielde'st lord, in thine unconquered hands
As swift response compels to thy commands
The two edged fiery living thunder bolt.

All nature quakes where its blows alight
So dost thou Zeus obtain thy law which all.
The heavenly lights pervades, both great and small
So great a king art thou of sovereign might

Apart from thee no work, great potentate
Is done on earth in yonder heavenly sphere
Or deep in oceans caverns far or near
But what the bad in folly perpetrate

Thou knowe'st how to make the crooked straight
From chaos dire can'st order fair create
to thee all dear the things which mortals hate.

For so hast thou things good and ill combined
That all together one grand system make
To rule reduced by thy controlling mind
But evil men this wondrous order break

And neither see nor hear thy law divine
which well and wisely kept, had made them blest
but seeking fancied good they never rest
of envied fame or sordid gain in quest
or else to ease and joy their lives resign
yet disappointed all at last obtain
the dark reverse of what they hoped to gain.

But all bestowing Father wrapt in clouds
From whose dark depths the dazzling lightning glance
Sweep far away that mournful ignorance
whose gloom the souls of mortals now  enshrouds.

And grant them knowledge, yea vouchsafe that they
May share that wisdom wherein thou confid'st
Whilst thou aright the course of nature guidst
That honoured so by thee, we men may pray

thee back with honour, singing aye with awe
Thy deeds as men beseems : - from age to age
No nobler task can men or gods engage
that this with joy to hymn the universal law.

to be continued.

intoxication.

Every thing that is capable of exciting or moving man, every thing that fires him with enthusiasm, every thing that sustains his energy to perform. Labor when severe the pleasure is glorious. it requires utmost possible patience, courage, self discipline to achieve a permanence. It is associated with a passion. Intense feeling. something that occupies your whole mind. an attitude to excel know more. The Mind and its workings are simply awesome. The mind and Knowledge are both capable of an un endimg quest also known as irreducible extensions of the mind. it can be infinite too.
The attitude should be developed towards knowing the Almighty. the passion should be so great that every cell in ones body should be directed to work towards this intoxication.The capacity of the mind is great, one should consciously avoid doubt and fear to step in, if allowed then there is no doubt that every thing will reverse very fast. what was possible with the positive energy the passion the intoxication and the ever existing desire towards the goal could be nullified by one such negative thought.

three examples of people i know who are passionate of their work which they do with a dedication like a prayer to god.
one senior lady who speaks for the stray cattle who are of no use to society and no one wants them. she does this honorary service to collect some funds for taking care of these cattle. though being an elderly woman she met my husband in the park when he went for a walk and walked abreast at his pace and voiced her demand. she is so passionate with this work and so dedicated. i learnt marketing from her yes you have to love the job you do no matter what, My moms way of working full concentration on the job at hand.
the second person i know is a well to do landscape artist. who can talk of nothing else but his work. today he is very well to do but this has been his attitude all through. he is only bothered about making things look beautiful. very successful his family has no time to count the money he makes. i have not found him talk of any thing else.
the third is a lady from the temple she is mostly talking about the different temples and the various alankarams etc always almost 90%of the time  talking about God and never a day goes by when she has not visited the temple.
amazing how some people are able to do it. it has to be consciously cultivated.
Let us work as we pray for work indeed is the body's best prayer to the divine.

Danger of carelessness.

Neither extravagant nor self indulgent in persons who pursue higher intellectual life often produces in them a carelessness about material interest of all kinds.We are usually on the high road to ruin the moment we think we are rich enough to be careless. although the pursuit of wealth is not favorable to intellectual life. the inconvenience of poverty are even less favorable. careless situation often warrants a perpetual worry or thought of money. Here we must stress that the common road to success is a gradual increase. and money is important to physical and mental well being.

Tirumazhisai Alwar. (PN)

Tamil Nadu has a native Ethos associated with Narayana worship during the Sangamam age yet there was a time when Hinduism itself saw a back stage in the usurp of Bhudisam and Jainism.The advent of the Alwars and Nayanmars who propagated Vaishnavism and Shaivism gave a new life to temples and temple worship which had fallen into disuse. They spoke in the idiom of the common man and brought him face to face with the Divine overstepping the priest dominated frigid ritualism. thus a tremendous enthusiasm took hold and temple building became a passion and personal worship a way of life.Personal worship the new order of the day became an instant soul satisfying savior.
The Dravidian land south of the Vindhyas was never a stranger to the path of Devotion. Deities like Kotravai and Sevvel were being worshiped alongside Narayana (worshiped as Mayan and Tirumal) from over 2000 years ago.The time of the Paripadal in the 3rd century A.D saw the religious mythology ofnVaishnavism deeply imbedded in the Tamil consciousness. Paripadal describes Narayana sleeping on the Adisesha with Lakshmi on his breast. The Varaha incarnation which guarded the world and saved the vedas, the Narasimha incarnation that put an end to Hiranyakashupus egoistic rule. the destruction of Kesi by the dancing Krishna are references in the Paripaddal  proclaiming the all pervading nature of  Tirumal.
"Your heat and glow are seen in the Sun;
Your coolness and softness in the Moon;
Your compassion and grace in the rain;
Your guardianship and grace in the earth;
Your scent and brilliance in the blossoms;
Your image and wideness in the waters;
Your form and sound in the space;
Your appearance and withdrawal in the wind;
Therefore this that the rest and everything else
have descended from you yet are dependent upon you."

Again
" He takes the form desired by the devotees,
accepts the name decided upon by them,
even as they love and envision Him and meditate upon Him ceaselessly he becomes that image."
Thus the Bhakthi movement spread all over India with incredible speed.
Surdas Kabir Tukaram Eknath Meera Tulasidas guru Nanak Chitanyam were transforming the spiritual India to a period Utpannah Dravidechaham. The direction was the right one India became a center for the stage of religion in the world.
By reciting the names of the Lord
Who sports the right curling conch, we attract
Brilliance, strength, riches and beauty,
Birth in the blameless family and all the best that comes to us of their own accord.
This verse and many more of crystalline faith from Pey alvar was attracted Thirumazhisai alvar.he found Pey alvar planting the plants upside down, at first he thought him to be mad as he was also watering the plant with a pot full of holes. but an important message was being put across it was so effective it draws one to sit upright even today and to understand the meaning of all this not wanting to miss even the slightest message being conveyed.
"It was the experience of the Divine that mattered and not the explanation of His presence. Mere verbiage, the reasoning of logic and ritualism cannot reveal the Divine. One must till the inner countries of the mind, reject the vanities of the vital and physical nature. One must have a single-hearted aspiration for the Ananda of the Divine consciousness. When one's sincerity and surrender is total, the divine dissolves one's ego in a supernal experience."
For the first time in the history of Vaishnava literature we find Thirumalizhai alwar also known as Bhaktisara dealing with the vyuha theory, according to the Pancharatra Agama. The aim of the Alwar is to establish the supremacy of Narayana over all the godheads envisioned by man since the time of the Vedas. The Puranic age saw Brahma Vishnu and Shiva in prominence. now Bhaktisara established beyond doubt that the indwelling universal, the all pervading is Narayana alone Beautifully depicted in the Nanmukhan Tiruvanthathi.The lords love and compassion are boundless. he says there is no need for self torturing vows and penances. Limitless are the forms of Vishnu and each one is a pathway to divine consciousness. every part of creation is Vishnu.
The Lord with tresses. decorated by Tulasi leaves has long loved me.
Not wasting a moment Salute and meditate upon Him,
With bowed head worship Him,
offering cool blossoms, May your lips praise Him,
Your eyes feast upon his Image and ears listen to his deeds."

By giving the grace of the Lord the highest position in religion the Alvars paved a way of the Visitadvaitic explanation of the Avtara theory expounded by Ramanujacharya.
Mukti or liberation would be impossible if divine justice functioned through the mathematical rigour of the law of Karma. Therefore ethical religion requires that the legal conception of karma should be transformed into the religious idea of redemptive love, Krupa or the grace of God transfigures the rigorous law of karma and becomes the ruling principle of religion.
When the devotee can hear the flute call in his heart and gain the joy of God consciousness, he would have arrived. Having tasted the love of Narayana, he sees nothing else. He spends his time worshipping writing about the Lord, reading such works, listening to the Lord's greatness and praying to him. This truly is the life divine
" Having recognised the Primal Lord
And effectively tied Him with love
To their hearts  --aspirants consider
This body a mere disease:
Their sights are now set
Towards the Beyond."
Hence forth the true knowledge remains with the devotee allowing him to stay unperturbed in this world of human affairs.
"O my heart! he is!
The good lord is a reality.
He is the meditative heart
The unequalled lord is the guardian
Of poor me and others like me as well."
My Lord who holds the fiery discus,
The conch, the mace, the bow
And the sword! one who'es chest
Is adorned by the Lotus born Lakshmi!
show me a way out of this body
That is itself a sickness, phlegm filled.
So may I be safe at your feet."
Bhaktisara indicates that despite faith born of pure devotion, his mind is beset with fears by the very fact of knowledge, philoshopy, religion and knowledge themselves can become a burden, create unnecessary doubts at crucial moments in one's life and become hurdles to the heart's direct movement towards the Supreme. he says the knowledge that helps man recognize the supreme can itself become a bar to man';s reaching the Supreme presence.
What is the way out of this fortress formed by the mind that has chosen to clutter itself with theologies, philosophies, religious and scriptural injunctions of varied hue?
ONLY INCANDESCENT DEVOTION CAN PULVERISE THE MENTAL BLOCK OF KNOWLEDGE THAT STANDS IN THE WAY OF ATTAINING THE DIVINE."

"O Ocean hued lord! Hail!
I have a request.
Your nature is to grant grace.
When you desire to do me good,
Please see to it that my mind
Is ever lost in thoughts
Of your lotus feet
Be pleased to think thus."

Goda Stuthi Vedanta Desikar.

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."