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Re: GodhA Sthuthi : Part IV (SlOkam 1 Continued )

From: Sadagopan (
Date: Tue Jul 25 2000 - 11:19:53 PDT

Dear BhakthAs :

Sri Muralidhar Rangaswamy has some perceptive
insights on the significance of the two words chosen by 
Swami Desikan in this slOkam ( yogam and dhrusyAm ).

I am sure that you will enjoy his excellent analysis.


>SrimatE Gopaladesika MahadesikAya Namaha,
>Dear Sriman Sadagopan Swamin,
>Thank you very much for your marvellously insightful summary from 
>the Anubhavams of U.Ve. Sri Ramadesikachariar Swamin and 
>U.Ve. Sri Seva Swami. It is most appropriate that this series 
>gets underway as the 100th Tirunakshatram of U.Ve. Sri 
>Ramadesikachariar Swami dawns on us. A special tadiaradhanai for 
>this occassion has been arranged at Srimad Poundarikapuram Ashramam 
>on July 30 (Adi Punarvasu Nakshatram). 
>Kindly permit Adiyen some indulgence here. The term "Yoga dhrushyAm" 
>deserves further examination. Yoga can mean attainment of something 
>that one has lost or gaining something that one has never had. Both 
>of these make sense in the context of a Baddha jivatma being 
>inextricably bound to Samsara by the rope of Karma since
>(1)The baddha jivan has not secured release from the bondage of Karma
>(2) As a result of (1), the baddha jivan is steeped in an endless 
>    ocean of sin from which there is no reprieve. Consequently, 
>    the jivan has lost knowledge of its true identity, i.e., that  
>    the jivan is a sesha of Lord Narayana and that everything 
>    associated with the jivan is the rightful belonging of Lord     
>Godha Piratti united with Lord Narayana facilitates the yogam 
>by means of which the Baddha jivan attains knowledge of its true 
>identity and enables the Baddha jivan to cross the ocean of Samsara 
>through the margam of SharaNagati. 
>Godha Piratti is the personification of Kshama or forgiveness. She 
>is saluted as the consort of Lord Narayana in the Purusha Sooktam 
>Rk "HrIschathE lakshmIscha pathnyoU". The Sama Vedam benediction 
>rendered during weddings is "Etath thava hrudayam hrudayam mama 
>Etath mama hrudayam hrudayam thava", i.e., the Dampatis are in unison 
>in the innermost desires of each other's hearts. In this context, 
>the Lord and His consort exemplify this salutation in that everything 
>that is dear to the Lord's heart is dear to His consort and vice 
>versa. The innermost desire of Godha Piratti's heart is for the Lord 
>to forgive all trangressions of Her children and to provide 
>them with eternal bliss through Kaimkaryam for the Divine Couple at 
>their command and for their pleasure. The Lord is fully aware of 
>this desire and fully intends to comply with it. Accordingly, He 
>performs the Yagam of SharaNagati, i.e., providing refuge to a 
>desirous supplicant through the path of unconditional, total 
>surrender. Bhumi Devi renders the Yaga shala fertile through her 
>appeals to the Lord to forgive all sins committed by the supplicant. 
>Consequently, the union between Andal and the Lord results in the 
>Yogam of Moksham for a baddha jivatma through the margam of 
>The connection between Sri Ramanujacharya's prapatti to Thayar and 
>Swami Desikan's PrapadyE Vakyams in the Sri Stuthi, Bhu Stuthi, and 
>Godha Stuthi is special. The Desika Mangalam salutes Swami Desikan as 
>"Sri bhashyakAra panthAnam atmanA darshitam punaha". This probably 
>sheds light on how closely Swami Desikan followed the path of Sri 
>Namo Narayana,
>SriMuralidhara Dasan
>Srimate Sri Laksminrisimha Divya Paduka Sevaka
>Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

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