From: "V. Sadagopan" <75041.3037@compuserve.com> Sender: bhakti-errors@lists.best.com To: bhakti@lists.best.com Subject: Sixteenth day of Dhanur Maasam: Reflections on GodhA PirAtti Date: 31 Dec 96 22:11:19 EST Dear Members of the Bhakthi Group : I will continue with the tribute to GodhA Devi from where I left prior to my trip to Buffalo. I think I posted one for the 9th day ( Dec 24 ) and went away for the Sathsangam. Please remind me if I had posted any for the 10th or 11 th day before the halt. I thought I posted one on Artha Panchakam . I do not seem to find my copy. Today , I will post an article on the adoration of AndAL outside the Tamil country . V.Sadagopan Sri GodhA Piratti worship in KarnAtakA and Andhra Pradesh * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Our group is blessed to have many members from KarnAtaka and AndhrA regions of our home land. Thanks to Sri Ramanuja's visit to KarnAtaka and stay there for a few years , there is a strong community of SrivaishNavAs , who celebrate the glories of AzhwArs in general and AndAL in particular. Although there were VaishNava temples in KArnatakA prior to Acharya RamAnujA's visit , It was his extended stay in KarnAtakA that created the strong community of SrivaisNavAs practising the tenets of Bhagavadh RamAnuja Siddhantham . South of the river Tungabhadra and in the southern districts of old Mysore State -- Especially Mysore, Mandya, Hassan , Bangalore and Kolar -- one finds the concentration of SrivaishNavAs following the rich sampradhAyam of Acharya RamAnujA . In the districts north of the river TungabhadrA , there does not seem to be such a strong presence of SrivaishNavA communities. The presence of ParakAla mutt in Mysore has also helped to strengthen the roots of SrivishNavism in KarnAtakA state. In this posting , I will summarize the research studies of Dr.B.R. Gopal of Mysore on the subject of Sri RamanujA in KarnAtakA to develop the information points on the celebration of Adi Pooram , the Janma Nakshatram of AndAL and the observance of Thiruppavai vratham during the month of Margazhi in KarnAtakA . The VishnavA caves of Badaami and the ealier Halmidi epigraphs date back to the Kadamba and subsequent periods ( 4th to 5th centuries ) . The Chola kings were ousted by HoysalAs during the beginning of the first millienium . This was the time of CholA king, Raja RajA I . Sri RamAnujA , who had difficulties with the Chola King of his time left Tamil Naadu and came to HoysaLA country in 1138 A.D and stayed in KarnAtakA for 12 years until 1150A.D. He stayed mostly in the villages of SALigram, TonnUr and Melukote during his stay. He laid down the rules of temple worship , arrangements for the recital of Thiruvaimozhi and other Divya Prabhandhams . Early morning services in adoration of AndAL during the month of Margazhi started during the stay of Acharya RamAnujA in KarnAtakA . Thus the recitation of Thiruppavai and Dhanur Maasa Aaradhanam has a history of 858 years in this region. Epigraphic references to the name of AndAL ************************************************** It appears that during RamanujA's time , the name AndAL was a popular name given to girls . For instance, the name of the wife of Kuresa was AndAL . Dr. Gopal points out that there are epigraphic records at TonnUr ( KutthAndi ViNNagaram/ Yadhava NarayaNa -ChathurvEdimangalam ) temple dedicated to Virrurindha PerumAL . The epigraph relates to one Kodai-AndAL Ammai , a donatrix . She was a pious individual and in all probability a domicile of TamiL Naadu , whose family resided in the border region . This and another record at Tonnur going back to 1136 A.D about another donatrix with the name of AndAL of MattiyambAkkam suggest that the name of AndAL was popular even before RamunujA's arrival in KarnAtakA due to the earlier influence of ChoLA kings and Tamil Culture. A KannadA epigraph associated with the Vijayanagara king (SadAsiva RAyaa) dated 1564 A.D mentions the donation of a village as Raaja Maanyam for the celebration of Chudikuduttha NaacchiyAr Thriunaksthram festival at Melukote temple. After the elapse of four centuries , the tradition of naming girls Chudikudattha Naacchiyar and referring the nadavanams of temples as Kodai AanndAL Nandavanam continues even today in KarnAtakA . Temple Architecture and ANdAL in KarnAtakA ************************************************** Following the traditionn established by RamAnujA , there is a shrine of AndAL in Belur temple for Kesava . The sculpture with in the shrine has been pointed out to be of the Vijaya Nagara style, where as the walls and the basements of this shrine are decorated with the beautiful sculptures of the Hoysala craftsmen . This fusion of styles is associated with the Vijayanagara king's penchant for using material from ruined hoysala temple buildings in their new shrines.Other temples for AndAL are found in the following temples according to Dr . Gopal: 1. Gunja NarasimhA temple at Thirumakoodal Narasipur associated with the period of KrishNa Deva RayA 2. YoganarasimhA temple at SaaLigramam(Late VijayanagarA period) 3.VenkataramaNA temple Navaranga at Huliganamaradi ( Small hill about 4 miles from Terakaanaambi) 4 . Lakshmi NarasimhA temple at Holaya NarasipurA , Ranganatha Temple at Srirangapattanam , ParavasudevA temple at Gundulpete ,Shrine at Kalale , the home town of our own Sri Krishna Kalale of San Diego . AndAL and Literature in KarnAtakA *************************************** The Mysore WodeyArs were ardent followers of SrivaishNavism and were patrons of great scholars like ChikkupadhyayA (300 works to his Credit ! ) . Many of his works deal with SriviashnavA philosophy. He was a poet and teacher of King ChikkadevarajA .His famous work " Divyasuricharitha " derived its inspiration from the Sanskrit works (Prapannamrutham and Divyasuricharitham ) or Tamil versions of GuruparamparA prabhAvam (Tenkalai and Vadagalai Versions ) .This work was completed during 1678-79 A.D according to Dr.Gopal. This work in champu style contains AndAL's charitham in the sixth of the 14 AasvaasAs . In this champu , the poet covers the Vaibhavam of Chudikoduttha NacchiyaarammA in 62 verses. Impact of AndAL's poems in Andhra Pradesh ************************************************* Dr. K . Suprasannaacharya of Warangal has made an excellent study of this subject. According to him , the Acharyas of Kanchi and Srirangam schools came to parts of AndhrA during the 14th century and established Sri vaishNavA traditions of Tenkalai and Vadakalai . Two hundreds years prior to that , Thiruppavai seems to have been recited at Tirumalai (technically a part of Tamil Naadu ), Simhaachalam, Nellore and Srikurmam temples . At the RanganathA temple at Edulabada , AndaL is the main deity and that is a rare instance in AndAL worship . Even at Srivilliputtur , She shares the honors with Vatapatra Saayee and RangamannAr . SuvAsini (Sumangali ) worship is the age old practise in AndhrA on Adi Pooram, the birth day of AndAL . In the marriages and the NiscchyathArtham (Vadhu NirNayam ) , the inclined tuft (Kondai ) of AndAL is worn by the brides in memory of AndAL , who described her dream of marrying Sriman Narayana in VaraNamairam pasurams. ChinnannA , the grandson of TaLapAkkam ANNamacharyA is the author of Parama Yogi Vilasam and he has covered the Vaibhavam of AndAL in that great work. There are also 40 transaltions of Thiruppavai in Telegu . The emperor poet KrishNadeva RayA of 16th century , a contemproary of ChinnannA wrote his classical Aamuktamalayada ( Godha Devi or Chudikoduttha NaacchiyAr ) . He had a dream at SrikakuLam ( a town on the banks of River KrishNA ) . In that dream, the presiding deity of the town, Andhra VishNu commanded the king to write a poem on Chudikoduttha NaachiyAr in Telegu . The king obeyed the Lord's command and wrote a beautiful poem along the lines of the charithram of AndAL described in Guruparamparaa Prabhavam. He differed however in two regards from the source literature: (1) He described AndAL as an incarnation of Bhu Devi , which is different from the version that she is the incarnation of Sri Devi (2) Her marriage was conducted in Srivilliputthur at PeriyazhwAr's house . This differs from the version , where She merged with Sri RanganathA at Srirangam after her marriage with Him there. KrishNa Deva RayA's AamukthamAlyada according to Dr C.R .Sarma is a masterly poem displaying the full skills of a descriptive poet. The king's poem reveal his keen sense of observation of life and his mastery of of the Telegu language. In summary , the adoration of AndAL during the month of Marghazhi has an ancient history going back to the times of Acharya RamanujA and his Dig Vijayam outside the TamiL country. Sudikoduttha NaacchiyAr ThiruvadigalE SaraNam. Oppilaippan Koil VaradAchAri Sadagopan P.S : Sri Ub.V Uttamur SwamigaL was a Professor at VenkateswarA University in Thirumalai /Thirupathi and had many disciples from the Telegu speaking community . He was also instrumental in bringing the powerful message of AndAL and AzhwArs to the Telugu Desam .