(Meaning ) : O GodhE ! Your Lord is easily pleased by even a small eulogy . He becomes overcome as a result with affection for the one , who sings His praise . Your father , Bhattar PirAn and the other AzhwArs before You had sung His praise through many pleasing songs . He did not however respond to them too much . Your father however took the garlands worn by You and presented them characterised by their divine fragrance . He immediately became very much attached to Your father . He praised Your father for his welcome kaimkaryam and honored him with the name , "PeriyAzhwAr " or the senior most AzhwAr and became his son-in-law later . Thus , Your Lord"s great affection for You , GodhE , inspired Him to confer the honorofic title of PeriyAzhwAr on Your father . He had heard Your father's Paasurams before and was not sufficiently moved to do something extraordinary such as conferring the title befitting Your father's unique kaimkaryam .Slokam 11:
(Meaning ) : O GodhA dEvi ! The southern direction has also excelled over the northern direction as a result of the ripened puNyam arisng from your birth in the south (at Srivilliputthur ) . Your Lord Sri RanganaathA's glances were directed there with great respect even when He was engaged in Yoga NidrA (at Srirangam ) .
(Comments ) : Srivilliputthur in the south was at a stage of ripened puNyam , when You incarnated there under a Tulasi plant . Your Lord sleeping at Srirangam in Yoga NidrA is looking in the direction of Your place of birth out of His great affection for You . The hidden meaning is that Sri RanganathA , the bride groom was eagerly looking at His bride-to-be , the moment She was born. He woke up from His Yoga NidrA time and again to cast His glances in that direction to see the growth of AndAL . It appeared as though he could not wait for Her to finish Her Thiruppavai and NaachiyAr Thirumozhi , which needed to be done before She could join Him at Srirangam .
The other hidden meaning centres around the choice of the Word , UttarA ( Dhik DakshiNa api sarva UTTARAA bhavathi ) . Uttaraa has double meanings . In one context , it means the Northern Direction , where Sri Rama and KrishNa were born . Hence the northern direction is venerable for us. As a result of GodhA's birth , the southern direction became more venerable than the Northern direction. In another context , the words , " Dik DakshiNA sarvOttharA bhavathi " suggests that the southern direction became the northern direction known for its superior glory as a result of the avathArams of RamA and KrishNA there . In one context , the south exceeded in glory and in the other , the distinction between south and the north directions disappeared .SlOkam 12:
This slokam deals with the glories that came by the way of the river GodhAvari by having the same name.prAyENa dEvi bhavathI vyapadEsayOgAth
In the earlier slOkam , Swamy Desikan described the glories that came to the Southern direction thru the avathAram of Godhai. Here , he describes the glories attained by the river GodhAvari by having the name of Godhai.
(Meaning): Oh GodhA Devi! The river GodhAvari seems to purify the world with its waters by bearing Your name.Is it n't it so that the great rivers like Ganga reside in GodhAvari for a long time to become PuNya nadhis ?
When we call ourselves "RaamAnuja Daasan" , we announce our relation as the servant of RaamAnujA. That is the purpose of adorning Daasya naamams. GodhAvari river takes on Your Naamam and gains thereform the power to cleanse the whole world with its waters including the puNya nadhis like GangA et al.
"BhavathI vyapadEsa YogAth" means by virtue of
adorning Your name (ThirunAmam as mukhya vyavahAram).
All the puNya nadhis cleanse the sins of people, who dip in them and become impure over time. Swamy Desikan says that these soiled rivers resort to the bath in GodhAvari at specific times of the year to destroy their sins accumulated from the bathers .By having the name of Godhai , GodhAvari has the power to annul all these sins and restore the puNya nadhis to their pristine glory , while not being affected by their assembly of accumulated sins .
In traditional marriages , the lady friends of the bride join together and sing teasing songs about the poor qualifications of the groom and question his fitness to receive the hand of their friend in marriage. These are called ParihAsa GirA: and fit well with the overall joy of a wedding celebration.Here, Swami Desikan becomes one of the Sakhis of Godhai and teases Her about the fitness of the Groom she has chosen.
(meaning of the slOkam): Oh Godhai of the most beautiful and tender limbs! How did it happen that this old man , who sleeps on a bed of snake and has a bird for his transport become the man of Your choice as Your husband ? Your dear husband of choice does not even have a proper bed for You; further , if you wish to travel to a destination of Your desire, You have to sit with Him uncomfortably on a bird . You can not go round the town on a procession on foot. You can only use the bird to fly way high up. The worst of it all is that Your husband is an ancient(old) one, when it comes to His age , while You are of tender age. How come You overlooked all these negative factors , while making Your choice of Him as Your future husband? What happened? Thus Your friends tease You.
In actuality, the sakhis are congratulating Godhai for the Bhagyam of obtaining the PurANa Param Purushan who has Adhi Seshan as His bed and Garudan as His vaahanam .SlOkam 14:
The theme of this slOkam is about the recognition of the superiority of the Godhai's flower garland over Vyjayanthi maalai . The honey bees , the experts on fragrance make their selection and announce the victor .Thavth Bhuktha maalya SurabhIkrutha ChArumouLE
(Meaning): Oh IsvarI , who controls the Lord , who Himself controls the entire world ! Oh ANDvanai aaLum ANDALE ! Your Lord has the famous , never fading vana maalai known as VyjayanthI on his shoulders and chest .The divine fragrance of that garland attracts the honey bees.They hover around there .
At this time of morning , Your father brings the flower garland , which was worn earlier on Your tresses and presents it to the Lord. Your Lord bends His neck , receives it and wears that special garland with the sambhandham of Your kesam on His head as Kesavan. Immediately , there is a big rushing by the bees from VyjayanthI maalai to the garland of Yours on the head of the Lord. They jostle each other to get there first and circle around and thus form a black umbrella as it were over the head of the Lord. The honey bees seem to vote to indicate the superiority of Your garland over that of the VyjayanthI maalai from their expert perspective .
The commentators have pointed out that Swamy Desikan refers here to the Vratham observed by a bride groom with umbrella and flower garland during one phase of His wedding before PaaNigrahanam.SlOkam 15:
Swamy Desikan continues with the theme of Vyjayanthi maalai having a status lower than that of the flower garland with the dEha- sambhandham of the garland with Godhai.aamOdhavathyapi sadhA hrudhayangamAapi
(meaning): Oh GodhE! The famous garland Vyjayanthi worn by Your Lord is indeed full of fragrance. It is desired by Him and hence given a prominent place on His chest. It is indeed constructed from tender forest flowers, which never fade.Inspite of all thse glories , it is worn on the chest and not on Your Lord's head over His KirItam (Thiru AbhishEkam). The garland that You wore and presented to the Lord is accepted by Him with joy and worn with love on His KiriTam (sarvEsvara Chinnam ) to demonstrate Your garland's superiority over Vyjayanathi maalai. Your Lord's respect by wearing the garland worn by You earlier at a high place (over His crown) indicates His affection and reverence for it over the Vyjayanathi maalai.
Swami Desikan uses five " api" sabdham to decribe the special attributes of Vyajayanthi Maalai here to build up the climax to declare how Godhai's SooDikkoduttha Maalai won over it in status. He says "What if (api) Vyjayanthi Maalai has splendid fragrance (aamOdhavathI api), What if it is worn with desire on the chest (HrudhayangamA api) , What if it has the color of love/red) (raaga anvithA api), What if it is tender (laLithA api), What if it has few more special favorable attributes (guNa UttharA api) , Vyjayanathi Maalai is not worn on His crown by the Lord. That superior position is reserved for the SoodikkoDuttha Maalai of Godhai.SlOkam 16:
The auspicious sounds of MangaLa Vaadhyams
associated with the wedding of Godhai are
visualized here by Swami Desikan.
(Meaning): Oh GodhE! Your Lord wears with relish Your sooDikkoduttha Maalai on His crown. The honey bees are attracted by the divine fragrance of the Maalai and gleefully enter the garland and drink the honey to their heart's content. Their joy over that lusty feat rises and comes out in the form of sweet reenkAram. Those sounds appear like the MangaLa Vaadhya GhOsham raised especially for Your svayamvaram.
In the previous slOkam , the svayamvara mahOthsavam was concluded.The next step is VivAham sealed by PaaNigruhaNam. At that time, Mangala Vaadhyams ( Ghetti mELam ) has to sound and naadhasvaram has to play. Swami Desikan suggests that important aspect of generating the auspicious sounds form MangaLa Vaadhyams is taken care of by the elated honey bees.
SevA SwamigaL connects the thought of Svayamvaram
with Vedic rk and EmperumAnAr's mangaLAsAsanam based on
that manthram :
yamEvai Yesha vruNuthE --Vedam
Priyatama yEva hi VaraNIyO Bhavathi ,
yasyAm niradhisaya Priya:-- EmperumAnAr
ANDAL chooses Lord RanganAthA as Her Lord in this context.
Seva SwamigaL has a wonderful group of
words to describe the Kaimkaryam of
the Bramarams (Honey Bees ) taking part
without distraction/confusion ( bhramamam )
in a joyous mood (sambramaram ) :
" BramarangaL brahmamillAmal sambramatthODu seytha Sevai ithu ".
Seva SwamigaL also points out that the commentators have identified the two words (ManjusvanA and MadhulihO ) used by Swami Desikan in the third paadham of this slOkam refer to NammAzhwAr and other AzhwArs , who raised MangaLa thUrya GhOsham thru their prabhandhams. May we enjoy this svayamvara MahOthsavam and the MangaLa thUrya GhOsham ,Slokam 17 :
(Meaning ) : Your Lord has the Lotus in his Naabhi . The pollen dusts from that sacred lotus have a divine fragrance that fill the air . MahA Lakshmi is seated on His chest region. The fragrance of the sandal paste worn on Her breasts is enjoyed by Him as well. The divine frgrance of the Arya Vedhams and the TamiL marai saluting the glory of His sacred feet is also enjoyed by Him . Thus , His whole body is covered with these divine fragrances and Yet , He seems not to be fully satisfied . He waits eagerly for the garlands worn by You and receives them from Your father with his head bent out of love for You and becomes filled with a superlative fragrance that finally satisfies Him .Slokam 18 :
(Meaning ) : O GodhE ! Your Lord , RanganAthA wears with great affection Your upper garment as Parivattam on His crown . Next , He wears with great affection , the divinely fragrant garalnds associated with Your curly , black tresses . Through these two acts , He enhances His auspiciousness and achieves the capabilities to confer auspiciousness on His devotees . His enrichment is a direct result of the vaibhavam of Your upper garment and the flower garlands worn by You !SlOkam 19 :
Here Swami Desikan describes how RanganAthan
adorned the SooDikkoduttha Maalais and
gained a wonderful kind of fragrance .
(meaning):GodhE ! The apourushEya VedAs declare reverentially through their siras ( head =Upanishads) that Your Lord is the possessor of a divine fragrance that surpasses any thing found in Prakruthi maNdalam ( sarva Gandhan ). That Lord adorns the garlands that drew their fragrance from Your curly , dark hair and enhances His sarva gandhathvam. He becomes joyous over the enrichment of His own divine fragrance through the association with Your SooDikkoduttha Maalai. How can one therefore describe adequately the power of the garlands worn by You first and then presented to Your Lord ?
SevA SwamigaL points out that VedAs unlike Kaavyams and Naatakams created by humans is akruthrimam. The apourushEya Veda Vaaks are never untruthful , they do not exaggerate or suppress truth and perform krithrimams ( devious and dubious deeds)like Naatakam and Kaavyams.
Godhai Herself is the giver of Veda Vaak. She is a veritable Vedam .Her Siras is equal to the Upanishads in that context. The garlands worn on Her siras are therefore akruthrima GirA:Vedas praise the Lord as "Sarva Gandha: Sarvarasa: SathyakAma: Sathya Sankalpa:". In this slOkam , the enhancement of this Sarva gandhathvam through association with Godhai's SooDikkoDuttha Maalai is saluted.