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Goda Devi’s Nachiyar Tirumoli

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Goda Devi’s Nachiyar Tirumoli – It’s beauty and Significance

Sri Goda Devi or Sri Andal is the incarnation of Mother Earth. She was found near the Tulasi plant at Srivilliputtur by Sri Vishnuchittar (Periyalvar). As described by Swamy Vedanta Desika in Goda Stuti, she is ‘Sri Vishnu Chitta Kula Nandana Kalpavalleem. She grew up hearing the ‘leelas’ of Lord Krishna and developed devotion towards him.

She is the only girl among the twelve saints in Sri Vaishnavism. She is hailed as the gem among them. She has sung the ‘Tiruppavai‘ and the ‘Nachiyar Tirumoli’ in praise of Lord Vishnu and His incarnations.

It is part of the ‘Nalayira Divya Prabhandham’ in four thousand verses. It is also said that whatever other Alwars have written does not match Sri Goda Devi’s emotions. It is because she is a little girl with so much philosophical knowledge which was sung in an elementary form.

The greatness of Sri Andal is that she always sings in a positive manner which talks about the beauty of nature, prosperity of the Mother Earth, divine blessings, the well-being of the universe etc. The Tiruppavai is sung during the Tamil month “Maargazhi” and it is well-known.

Goda Devi or Andal

Let us know the crux of the Nachiyar Tirumoli.

This song was sung after the Tiruppavai by Sri Andal to ensure that she is getting married to Lord Ranganatha. There are one hundred and forty three pasurams written in Tamil, categorized into fifteen sections including the Thaniyans (the praise of the poet).

The first section the ‘Thaniyan’ is in praise of Sri Andal. The pasurams have many incidents from the Bhagavatham, the Ramayana and the Mahabharatha but a few points are highlighted.

Beginning of Nachiyar Tirumoli

The Nachiyar Tirumoli starts first with “Thai Oru Thingal” in which she requests Kamadeva or Manmadha to unite her with Lord Govinda. Those who recite this pasuram will be attained the divine feet of Lord Sriman Narayana.

2nd Section of Nachiyar Tirumoli

The second section is with ‘Naamam Aayiram’, she talks about “Govardhana Leela” and stresses that Lord Krishna wants His ‘gopikas’ only to play with Him always, if not, He plays mischievous pranks at them. Those who recite this pasuram will reach Sri Vaikuntam easily.

3rd Section of Nachiyar Tirumoli

The third section is with ‘Kozhi Azhaippadham’ which deals with the stealing garments of Gopika during their bath. Those who recites this pasuram will reach Sri Vaikuntam easily as the path will be lighted for an easier commute.

4th Section of Nachiyar Tirumoli

The fourth section is with “Thelliyar Palar” which talks about many Divya Desam of the Lord and the other incarnations. Those who recite these pasurams will have their sins removed and be united with Lord Vishnu.

5th Section of Nachiyar Tirumoli

The fifth section is with “Mannu Perum.” In it, she sends messages to the Lord through a cuckoo bird. She chooses the cuckoo because its voice is sweet, and it imitates whatever she tells. So, it would be appropriate to send the bird as a messenger. Those who recite this pasuram will perform ‘kainkaryam’ i.e., the continuous service to the Lord.

Goda Devi's Naachiyaar Thirumozhi / Nachiyar Tirumoli

6th Section of Nachiyar Tirumoli

The sixth section with “Vaaranam Aayiram” is the most important among all other paasurams, where she explains her dream to her friend. The entire song beautifully narrates the marriage that is happening between her and Lord Krishna. Each section elaborates on the marriage ritual. Even today, this song is sung during the marriages. Unmarried girls should sing this song to get a good husband and married girls should sing this song to get good progeny.

7th Section of Nachiyar Tirumoli

The seventh section is with “Karpooram Naarumo” is also an important song as she has chosen “Panchajanya”, the conch of Lord Govinda. Though the conch is considered a soft weapon, it is harsh for the enemies but soothing for the devotees. She praises that “Panchajanya” is gifted because it is always in constant touch of the Lord’s sweet lips.

She asks how the lip of Lord is tasting. Those who recite this pasuram will always be close to the Lord.

8th Section of Nachiyar Tirumoli

The eighth section is with “Vineela Melappu” She calls out “Thiruvengadam” the Lord of Seven Hills to come and bless her as she is very tired and desperate to get the grand ‘darshan’ of the Lord. She says that she is stricken with disease and will get cured only by the divine ‘darshan’ of Lord Govinda. Those who recite will get a chance to perform rituals and services to the Lord without fail.

9th Section of Nachiyar Tirumoli

The ninth section is with “Sindhurach Chempodi” where she is struck by the beauty of the Lord, and no one can escape from the enchanting charm. She says she wanted to offer “Nooru Thadavinil Vennai…Noor Thadavinil Aakaradisal” as ‘prasadam’ which is one hundred pots of butter and sweet ghee pongal with dal.

Hearing this pasuram, Swamy Ramanuja offered “Thirumaliruncholai Lord Azhagar” the same as per Sri Andal’s wish. Seeing this incident, Sri Andal from Sri Villiputtur, called him “Anna – Brother.” Whoever sings this pasuram will attain the divine feet of the Lord.

10th Section of Nachiyar Tirumoli

The tenth section with “Kaarkoodal pukkal” is beautifully sung with utmost devotion where many Acharyas crying as Goda Devi’s emotions fill with love to get united with the Lord. She begs the Lord and realizes that only her father who is a staunch devotee will be able to help her to bring the Lord.

11th Section of Nachiyar Tirumoli

The eleventh section with “Thaamugakum” is about the Lord of Sri Rangam, Lord Ranganatha Swamy where the incarnations of Lord Rama and Lord Krishna are described. She is worried that even being the daughter of Periyalvar, she is still being tested by the Lord. But she has consoled herself by stating that Bhishma, Sita, and Rukmini received blessings from the Lord during their distressed times. She questions the Lord that those who like him should be blessed.

Andal Tiruppavai

12th Section of Nachiyar Tirumoli

The twelfth section with “Matrirundheer” is about the places like Mathura, Govardhan, Gokulam, Vrindavan, Dwaraka where the Lord was present. As she could not find the Lord after so much distress, she wanted to go directly and check the places where the Lord was born and played.

She asks the river Yamuna, Govardhana Hill, she talks to the parrots, and she wanders desperately to get the grand ‘darshan’ of Lord Krishna. These pasurams are very sweet to the Lord.

13th Section of Nachiyar Tirumoli

The thirteenth section is with “Kannan Ennum,” she talks about any object of the Lord that consoles her and brings life to her. She criticizes “Pennin Varuttham Ariyaadha Perumaan” where the Lord does not know the pain of her or the pain of ‘gopikas’. She describes objects like yellow garments, garland Vanamalai, Flute, dust from His holy feet etc and the touch of those will cure from this seperation. Those who recite will not be in the ocean of sorrow.

14th Section of Nachiyar Tirumoli

The fourteenth section, “Patti Meindhu” is replete with superb questions posed to the people of Vrindavan enquiring where the Lord is hiding. Sri Andal enquires the people of Vrindavan about Lord Krishna who always runs in and around Vrindavan. The dark boy who is always covered under the shadow of Garuda, who wears Vanamala, who always tells lies, has beautiful lotus eyes, like a small, cute baby elephant, one who saved the elephant Gajendra in distress etc. Those who recite will not be born again and will always be united with Lord Sriman Narayana.

Each pasuram has its unique way of representation. It has a devotion to the core as she is the only girl Alwar. She was born as Sri Andal purposefully to show the compassion that every human being should develop devotion towards the Lord to get rid of worldly sorrow. As she is Mother Earth, she wants to save her children from the cycle of birth and death.

The ‘Goda Stuti’ hails her as ‘Saakshaat Kshamaam Karunaayaa Kamaalaamivaanyaam’, she is so compassionate, showering mercy, and forgiving as she is the Mother of all. Hence, each word uttered by Sri Goda Devi is very significant for the recital.

Goda Devi’s Naachiyaar Thirumozhi

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Goda Devi’s Naachiyaar Thirumozhi – It’s beauty and Significance

Sri Goda Devi or Sri Andal is the incarnation of Mother Earth. She was found near the Tulasi plant at Srivilliputtur by Sri Vishnuchittar (Periyalvar). As described by Swamy Vedanta Desika in Goda Stuti, she is ‘Sri Vishnu Chitta Kula Nandana Kalpavalleem. She grew up hearing the ‘leelas’ of Lord Krishna and developed devotion towards him.

She is the only girl among the twelve saints in Sri Vaishnavism. She is hailed as the gem among them. She has sung the ‘Tiruppavai‘ and the ‘Naachiyaar Thirumozhi’ in praise of Lord Vishnu and His incarnations.

It is part of the ‘Nalayira Divya Prabhandham’ in four thousand verses. It is also said that whatever other Alwars have written does not match Sri Goda Devi’s emotions. It is because she is a little girl with so much philosophical knowledge which was sung in an elementary form.

The greatness of Sri Andal is that she always sings in a positive manner which talks about the beauty of nature, prosperity of the Mother Earth, divine blessings, the well-being of the universe etc. The Tiruppavai is sung during the Tamil month “Maargazhi” and it is well-known.

Goda Devi or Andal

Let us know the crux of the Naachiyaar Thirumozhi.

This song was sung after the Tiruppavai by Sri Andal to ensure that she is getting married to Lord Ranganatha. There are one hundred and forty three pasurams written in Tamil, categorized into fifteen sections including the Thaniyans (the praise of the poet). The first section the ‘Thaniyan’ is in praise of Sri Andal. The pasurams have many incidents from the Bhagavatham, the Ramayana and the Mahabharatha but a few points are highlighted.

Beginning of Naachiyaar Thirumozhi

The Naachiyaar Thirumozhi starts first with “Thai Oru Thingal” in which she requests Kamadeva or Manmadha to unite her with Lord Govinda. Those who recite this pasuram will be attained the divine feet of Lord Sriman Narayana.

2nd Section of Naachiyaar Thirumozhi

The second section is with ‘Naamam Aayiram’, she talks about “Govardhana Leela” and stresses that Lord Krishna wants His ‘gopikas’ only to play with Him always, if not, He plays mischievous pranks at them. Those who recite this pasuram will reach Sri Vaikuntam easily.

3rd Section of Naachiyaar Thirumozhi

The third section is with ‘Kozhi Azhaippadham’ which deals with the stealing garments of Gopika during their bath. Those who recites this pasuram will reach Sri Vaikuntam easily as the path will be lighted for easier commute.

4th Section of Naachiyaar Thirumozhi

The fourth section is with “Thelliyar Palar” which talks about many Divya Desam of the Lord and about the other incarnations. Those who recite these pasurams will have their sins removed and be united with Lord Vishnu.

5th Section of Naachiyaar Thirumozhi

The fifth section is with “Mannu Perum.” In it, she sends messages to the Lord through a cuckoo bird. She chooses the cuckoo because its voice is sweet, and it imitates whatever she tells. So, it would be appropriate to send the bird as a messenger. Those who recite this pasuram will perform ‘kainkaryam’ i.e., the continuous service to the Lord.

Goda Devi's Naachiyaar Thirumozhi

6th Section of Naachiyaar Thirumozhi

The sixth section with “Vaaranam Aayiram” is the most important among all other paasurams, where she explains her dream to her friend. The entire song beautifully narrates the marriage that is happening between her and Lord Krishna. Each section elaborates on the marriage ritual. Even today, this song is sung during the marriages. Unmarried girls should sing this song to get a good husband and married girls should sing this song to get good progeny.

7th Section of Naachiyaar Thirumozhi

The seventh section is with “Karpooram Naarumo” is also an important song as she has chosen “Panchajanya”, the conch of Lord Govinda. Though the conch is considered a soft weapon, it is harsh for the enemies but soothing for the devotees. She praises that “Panchajanya” is gifted because it is always in constant touch of the Lord’s sweet lips.

She asks how the lip of Lord is tasting. Those who recite this pasuram will always be close to the Lord.

8th Section of Naachiyaar Thirumozhi

The eighth section is with “Vineela Melappu” She calls out “Thiruvengadam” the Lord of Seven Hills to come and bless her as she is very tired and desperate to get the grand ‘darshan’ of the Lord. She says that she is stricken with disease and will get cured only by the divine ‘darshan’ of Lord Govinda. Those who recite will get a chance to perform rituals and services to the Lord without fail.

9th Section of Naachiyaar Thirumozhi

The ninth section is with “Sindhurach Chempodi” where she is struck by the beauty of the Lord, and no one can escape from the enchanting charm. She says she wanted to offer “Nooru Thadavinil Vennai…Noor Thadavinil Aakaradisal” as ‘prasadam’ which is one hundred pots of butter and sweet ghee pongal with dal.

Hearing this pasuram, Swamy Ramanuja offered “Thirumaliruncholai Lord Azhagar” the same as per Sri Andal’s wish. Seeing this incident, Sri Andal from Sri Villiputtur, called him “Anna – Brother.” Whoever sings this pasuram will attain the divine feet of the Lord.

10th Section of Naachiyaar Thirumozhi

The tenth section with “Kaarkoodal pukkal” is beautifully sung with utmost devotion where many Acharyas crying as Goda Devi’s emotions fill with love to get united with the Lord. She begs the Lord and realizes that only her father who is a staunch devotee will be able to help her to bring the Lord.

11th Section of Naachiyaar Thirumozhi

The eleventh section with “Thaamugakum” is about the Lord of Sri Rangam, Lord Ranganatha Swamy where the incarnations of Lord Rama and Lord Krishna are described. She is worried that even being the daughter of Periyalvar, she is still being tested by the Lord. But she has consoled herself by stating that Bhishma, Sita, and Rukmini received blessings from the Lord during their distressed times. She questions the Lord that those who like him should be blessed.

Andal Tiruppavai

12th Section of Naachiyaar Thirumozhi

The twelfth section with “Matrirundheer” is about the places like Mathura, Govardhan, Gokulam, Vrindavan, Dwaraka where the Lord was present. As she could not find the Lord after so much distress, she wanted to go directly and check the places where the Lord was born and played.

She asks the river Yamuna, Govardhana Hill, she talks to the parrots, and she wanders desperately to get the grand ‘darshan’ of Lord Krishna. These pasurams are very sweet to the Lord.

13th Section of Naachiyaar Thirumozhi

The thirteenth section is with “Kannan Ennum,” she talks about any object of the Lord that consoles her and brings life to her. She criticizes “Pennin Varuttham Ariyaadha Perumaan” where the Lord does not know the pain of her or the pain of ‘gopikas’. She describes objects like yellow garments, garland Vanamalai, Flute, dust from His holy feet etc and the touch of those will cure from this seperation. Those who recite will not be in the ocean of sorrow.

14th Section of Naachiyaar Thirumozhi

The fourteenth section, “Patti Meindhu” is replete with superb questions posed to the people of Vrindavan enquiring where the Lord is hiding. Sri Andal enquires the people of Vrindavan about Lord Krishna who always runs in and around Vrindavan. The dark boy who is always covered under the shadow of Garuda, who wears Vanamala, who always tells lies, has beautiful lotus eyes, like a small, cute baby elephant, one who saved the elephant Gajendra in distress etc. Those who recite will not be born again and will always be united with Lord Sriman Narayana.

Each pasuram has its unique way of representation. It has a devotion to the core as she is the only girl Alwar. She was born as Sri Andal purposefully to show the compassion that every human being should develop devotion towards the Lord to get rid of worldly sorrow. As she is Mother Earth, she wants to save her children from the cycle of birth and death.

The ‘Goda Stuti’ hails her as ‘Saakshaat Kshamaam Karunaayaa Kamaalaamivaanyaam’, she is so compassionate, showering mercy, and forgiving as she is the Mother of all. Hence, each word uttered by Sri Goda Devi is very significant for the recital.

Purisai Garden Ceremony – Tiruvaadippooram Shaattumurai

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Purisai Garden Ceremony

On the day of Tiruvaadipuram Shaattumurai itself, Lord Venkateswara goes to Purisai Garden. On the evening of the day of Poorvaphalguni star in Kataka month, Sri Malayappa Swamy goes to Purisai Garden in a wooden Tiruchi in a wider circumambulation. There, different preparations are distributed to the devotees after offering them to the Lord. Later, the Lord is taken to Pogada tree and is offered camphor light.

The remnants of camphor light, flower garland and sathari are given to the Pogada tree. The priests get the Sathari without keeping it in the tiruchi. As the Lord enters the street crossing the Gajendra Moksha pavilion, He is offered camphor light followed by anointing of Lord’s sathagopa for sanctification. After another offering of camphor light, the sathari is placed in the Tiruchi. Then, the Lord goes back to His original abode. This is the ceremony at Purisai Garden.

Background to Tiruvaadippooram

108th chapter of Sri Venkataachala Mahaatmyam episode of Varaha Purana mentions: “Govindaaya Namastubhyam Srinivaasaayate Namaha,” indicating the non-duality of Lord of Venkatachala and Govindaraja. Sri Bhagavad Ramanuja lived during the rule of Kattiyam Yadava kings.

Once, Chidambaram Govindaraja Swamy had to leave the sacred legendary shrine of Chitrakoot on the banks of the Kaveri river and reach Tirupati in the footsteps of Tirumala. He was hailed as another form of Lord Venkateswara and worshipped here. At that time, Sri Ramanuja wanted Govindaraja should enjoy all rituals and riches on par with Lord Venkateswara.

Towards this end, he laid a lotus flower in the hand of Andal and got the sacred throne engraved with the yantra and mantra required for the wealth-yielding Vyooha Lakshmi. He erected Govindaraja Swamy on the left side as per the Vaikhanasa tradition and proposed for the conduct of all ceremonies.

During the month of her birth star Poorvaphalguni, Goda Devi was added to Govindaraja Swamy and erected in the sacred lotus feet of self-manifest Lord of Venkatachala in Adipuli (Alipiri) pavilion on the footsteps of Tirumala.

Purisai Garden Ceremony - Tiruvaadippooram Shaattumurai

Some inscriptions reveal the details of this ceremony. Let us go into the details.

Purisai Garden Ceremony in the Inscriptions

Purisai Garden ceremony was restored in Tirumala on September 23, 1983. Though it was in vogue in the past, it was discontinued in the middle. It was called Tota Tirunal or Topu Tirunal. It figures for the first time in the February 17, 1494 Inscription (113th Inscription, Volume 2) during the regime of Saluva Narasimha. It belongs to Niyogi Timmana Danda Nayaka of Haaritha Gotra and Aswalayana Sutra, a resident of Chandragiri.

It refers to the Purisai Garden ceremony held for twenty days. It also mentions that Timmana Dandanayaka offered services to the Lord on the eleventh day of the ceremony. The September 15, 1542 Inscription (28th Inscription, Vol. 3) during the rule of Srikrishna Devaraya is the second one to mention this ceremony.

Pappushetty Ayyan

Pappushetty Ayyan, son of Pandayar Shennam Shettiyar, resident of Narasingapuram near Tirupati, distinctly described the order of rituals to be offered to Govindaraja Swamy and Lord Venkateswara during their visit to his gardens at Tirumala and Tirupati.

The March 6, 1536 Inscription (73rd Inscription, Vol. 4) during the rule of Achyuta Devaraya proclaims that Raamayyan, son of Mattamallayan and disciple of Parashara Bhattacharya, donated for the conduct of Garden Ceremonies of Ramabhatta, Ramachandra Deekshita and Appa Pillai.

Inscription 18 of Vol. 4 mentions the Garden Ceremony of Jayyapu Nayakar. 19th Inscription mentions the Garden Ceremony of Moorthi Nayakar, son of Katlakonda Nayakar, resident of Kumarapalli. August 7, 1554 Inscription is the only complete inscription that we find in this regard.

It mentions the order of this Garden Ceremony in detail including the services, donations, offerings of food and other items, etc. for Malayappa Swamy, His twin consorts (Sridevi and Bhudevi), Lord Krishna, Vishvaksena and Bhashyakara. To meet this expenditure, Moorthi Nayakar purchased land worth 75 rekhaipans including Rajendrasinga Nalloor land worth 50 rekhaipans and Pudipatla Lake canal land worth 25 rekhaipans, and offered it to the treasury of Tirumala.

It also details the different heads of expenditure. In the auspicious hour of shravana star during ankurarpana of Aani Brahmotsava arranged by Sri Ramanuja and Tallapaka Tirumalayyangar (June- July), Lord Venkateswara with His twin consorts, Srikrishna and His Commander-in-Chief (Vishvaksena) are seated in the pavilion of Murthy Nayakar Garden. These deities are anointed with musk, sandal powder, etc. Decoration, offering of food, camphor light offerings, sathari rituals are continued even now.

Vishvaksena - Supreme commander — Commander-in-Chief (Vishvaksena) / Supreme commander

The last Garden Ceremony conducted like this was mentioned in the 6th Inscription of Volume 13 of March 31, 1606. Vijayanagara treasurer Bokkasam Krishnaiah conducted this in the flower garden named after his father Bokkasam Narasaiah. But, there is no evidence of its continuance later during the rule of Nawabs or Company, or Mahants. It was held in 1983 after about 400 years.

Though the nomenclature of Tototsava was not used, this ceremony could be seen in the Lord’s visit to some important places in Tirumala and Vanabhojana (Dining in the Forest). Purisai Garden Ceremony also comes under this category. It is being conducted in the Tirumala rock garden of 1527. The birthday of Goda Devi happens to be Anantaalvan’s breathing his last. Hence, this festival marks both of these occasions.

Andal’s Tiruvaadippooram festival is also held. In this context, let us try to know about the flower garden of Anantaalvan.

Anantaalvan’s Garden

Anantaalvan and his wife grew flowers of variegated plants in the Ramanuja Pushpa Vaatika erected with great labour. He used to collect those flowers, braid them into garlands and offer them to the Lord of Tirumala every day. Adorned with these garlands from top to bottom, the Lord used to give His darshan to the devotees exceedingly bright.

Fascinated by the beauty of these garlands, the Lord, it appears, was once inquisitive to see Anantaalvan’s garden. He went to the garden along with Alamelmanga at night after the doors of Ananda Nilayam were closed. Overjoyed by the beauty of the garden, they took a walking tour through it plucking the flowers throughout the night and went back to the Ananda Nilayam in the early hours. Anantaalvan was disappointed to see his garden spoiled the next day.

It became a routine every day for the divine pair to visit the garden and spoil it. Anantaalvan prayed to the Lord with great anguish. Feeling sorry, the Lord appeared to Alvan along with His consort at midnight the next day. Anantaalvan wanted to catch hold of them. But, the Lord escaped somehow, while the Lady was caught.

Sri Devi Caught for plucking flowers

The Alvan tied her to the Sampangi tree with creepers. She appealed to him for release in vain. He was on the prowl for her husband. At last, he saw the man running away from the garden and running north to the temple from the south street. He ran after him, but could not catch him. He returned in disappointment.

In the meanwhile, it dawned. The temple priests woke the Lord up and could not find the golden image of Alamelmanga on His chest. The Lord then pacified the anxious priests and directed them to go to Anantaalvan’s garden where she was confined and take her back with all honours. Awe-struck, they all went to Anantaalvan and praised him as the most fortunate devotee for confining no less a lady than the consort of the Lord Himself. Anantaalvan deeply regretted his ignorance.

He prostrated before and seated her in a flower basket and took her to the temple. Lord Srinivasa was quite happy and called him his father-in-law for offering Alamelmanga like a daughter in a basket as in marriage to Him. The Lady flew to the Lord to occupy His chest as usual. The Lord felicitated Alvan with new clothes, sandal powder and betel leaves.

Significance as the birthday of Goda Devi

Thus, in the Kataka month (Aani maasa) on the day of Poorvaphalguni star during the Tiruvayi(di)pooram ceremony, the Lord goes to Anantaalvan’s garden every year in procession in the circumambulatory direction to receive worship and then felicitate the Pogada tree in the Anantaalvan Brindavan with His sathari.

He would go back to the temple in procession later. So, this day is regarded as the day of Anantaalvan’s breathing his last. Anantaalvan, it is believed, was transformed into a Pogada tree in his Brindavan. This day is significant as the birthday of Goda Devi, i.e. Tiruavaadippooram as well.

Sri Godambika Sri Vratam Nirattotsavam

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Sri Godambika

Godambika or Goda Devi or Andal as popular in Tamil Vaishnava Tradition are the names of the same great person. Godambika was the only female of Vaishnava Dharma among the 12 alwars or azhwars.

She was praised as the human incarnation of Goddess Bhudevi as a baby found in the Tulasi Garden at Sri Villiputtur having not been born from any mother’s womb. Vishnuchitta or Periyalwar while collecting Tulasi leaves for preparing garlands for Lord Vishnu’s worship found this female baby in the Tulasi Garden brought home and started nourishing.

Thus she was brought up as the daughter of Vishnuchitta. Since her childhood, she had been a staunch devotee of Lord Vishnu. She took worshipping Lord Vishnu as the only prime duty of her life. While growing up, she used to adorn her hair with garlands to be offered to God.

Vishnuchitta who had no knowledge of this used to offer those garlands to the God Vishnu. One day he saw his daughter’s hair on a garland and worried badly. He observed fasting for the mistake done. Then he had a dream in which Sri Ranganatha Swami (an aspect of Lord Vishnu) asked him to offer the garlands to Him every day only after Godambika bedecks them first.

It became a practice in the Temple ever since to offer the garlands in that manner only. Then onwards she was called Amuktamalyada in Sanskrit and Cudikodutta nacchiyar in Tamil. Godambika’s devotion and love for Lord Vishnu were growing stronger and stronger. She had a strong desire to be the spouse of Sri Mahavishnu (Vatapatra Sayi) of Sri Villiputtur.

Hence she decided to perform a one-month length austerity worshipping Lord Vishnu just as the Gopikas performed Katyayani Vrata in the Dvapara Yuga to procure Sri Krishna as their husband. The day she began the austerity, was the first day of Dhanurmasa.

Thus during those 30 days, she wrote 30 Pasurams praising Sri Maha Vishnu. At the end of the 30th day, Sri Ranganatha graced and accepted her hand in marriage. Thus she became the spouse of Sri Ranganatha Swami. The thirty pasurams written by her occupied a very prominent place among the four thousand PASURAMS written by all the 12 Alwars.

Tiruppavai Vratam at Tirumala

Since that day in all the Vaishnava Temples, a festival has been celebrated for Thirty Days in the entire Dhanurmasa by the name TIRUPPAVAI which means “The Austerity of the Divine Goddess”.

As in all the other traditional Vaishnava temples in the Tirumala Temple also this TIRUPPAVAI is grandly celebrated. As a part of these celebrations at Tirumala in the early morning, instead of Suprabhata the recitation of the Tiruppavai Pasurams of Sri Godambika is done in the Sanctum Sanctorum.

On the bosom of Sri Venkateswara Swami just by the side of the small idol of Sridevi a golden parrot is decorated in all the thirty days of Dhanurmasa.

Nirattotsavam at Tirupati – Sri Govinda RajaSwamy Temple

While Dhanurmasa is celebrated on the Tirumala hill in this manner the Nirattotsavam is celebrated as a part of the Dhanurmasa festival at Sri Govindarajaswami Temple (clicking here will take you to Google Maps) at Tirupati.

Nirattotsavam is an annual festival performed for seven days before the annual BHOGI festival.

The NIRATTAM means ABHISHEKA or Sacred bath to the Goddess. The sequence of the daily events in the seven-day festival is performed in the following manner. After the early morning Dhanurmasa Puja at the Govindarajaswami Temple, the idol of Godambika is brought out in a beautifully decorated Palanquin to the banks of the Ramachandra Pushkarini through the holy streets surrounding the Govindaraja Swamy temple.

There on an elevated platform of Niratta Mandapa, Goddess Godambika is seated to be visible to all the devotees and starts the performance of Nirattam (Abhishekam) with sacred waters, cow milk and other panchaamritam reciting various Suktams like Sri Sukta, Bhu Sukta, Nila Sukta etc. After Nirattam or Abhisheka, the priests offer Naivedyam or Sacred Food to the Goddess.

Then Sattumora prayers are recited followed by the Divine Assembly called ‘Asthanam’. This process goes on till the evening. In the evening, Goddess Godambika is well decorated with flower garlands and seated in the Tirucchi vahanam.

A procession starts from the Ramachandra Pushkarini through the holy streets and the Goddess is brought back to the temple of Sri Govindarajaswami while the Vedic scholars chant Vedic hymns and the musicians play on various instruments throughout the procession.

In this manner, this NIRATTOTSAVAM is celebrated for seven days.

Bhogi Teru

On the eighth day i.e., BHOGI which is the previous day to Makara Sankranti the BHOGI TERU festival is performed with festive fervour. As a part of this festival, the well-ornamented idols of Sri Godambika and Sri Krishna Swami are seated in a beautifully decorated Chariot and a procession is led around the sacred streets around the Holy Temple of Sri Govindarajaswami.

The Nirattotsavam and Bhogi Teru together is a nine-day festival in all the Vaishnava Divya Desams. But in the Govindarajaswami temple of Tirupati, this is celebrated for eight days of which in the first seven days the Nirattotsavam is celebrated and on the eighth day Bhogi Teru is celebrated.

With the advent of Makara Sankramanam the holy Dhanurmasa comes to an end and the Makaramasa begins.

Chakra Snanam and Procession of Deities

In the morning hours of MAKARA SANKRANTI day, the Sacredbath is performed to Sri Chakrattalwar in Alwar Tank at Kapila Tirtham. In the evening a procession of the deities Sri Godambika and Sri Krishna Swami is led in the holy streets of Sri Govindarajaswami temple.

Goda Devi Kalyanam

The grand celebration of the Divine Kalyanam of Sri Godambika with Sri Krishna Swami is performed on the day of KANUMA, the next day to Makara Sankranti in the Kumbha Harati Mandapam following the scriptural instructions of Agamas.

During that Kalyanam event, the Purana recitation of Sri Goda Kalyanam also goes on as a customary part.

Final Word

Thus the grand series of Godambika Festival with various month-long events is celebrated with great devotion, dedication to the God and Goddess and with an unparallel festive zeal.

Goda Parinayotsavam

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Goda Parinayotsavam

Sri Venkateswara Swamy, the presiding deity of Tirumala is adorned with the garlands brought from Sri Govindaraja swami temple in Tirupati on Kanuma day every year. These garlands are the presentations of Sri Godadevi (Andal) as part of a festival called ‘Sri Goda Parinayotsavam’.

The holy garlands are first brought to Pedda Jeeyar Mutt at Tirumala and later they are brought to Srivari temple with Mangala Vaidyams in a holy procession. Later these garlands were adorned with the main deity.

The Garlands of Sri Goda Devi Decorating LORD VENKATESWARA AT TIRUMALA

In commemoration of this historical event, there was a tradition of sending silk cloth (Pattu Vastram) and flower garlands from Srivilliputhur to Tirumala in return for which Tirumala temple sent silk saree and prasadams to Srivilliputhur. History accounts say that this practice was in vogue for a few centuries and subsequently set aside for reasons unknown.

But a closer observation of Tirumala Brahmotsavam affirms to us that this said tradition is still in vogue as on the fifth day i.e. on Garuda Seva day, Lord Srinivasa receives the flower garlands along with a beautiful flower parrot as a messenger of Her significant lore from Srivilliputhur.

He decorates Himself with these garlands before mounting Garuda Vahanam. Likewise, the intimate association between Godadevi and Srinivasa is as flourishing and overwhelming as it was during the times of Goda’s physical appearance on this earth.

Garuda Seva

The Goda Parinayotsavam is performed grandeurly every year as part of Sankranti, Kanuma festivals. The garlands adorned to Sri Goda Devi of Sri Govindaraja Swami temple were brought to Tirumala by Archakas with utmost Devotion. Then garlands were brought from Pedda Jeeyar Mutt amidst the chanting of Vedas by Veda pandits and decorated the garlands to the Mulamurti in the Sanctum Sanctorum.

Sri Malyappa Swamy Decorated as Goda Devi

Goda devi is worshipped as the incarnation of Bhudevi, the Consort of Lord Narayana and lauded as the one who propitiated God Ranganatha of Srirangam. Goda has been credited with the authorship of “Tiruppavai.”

The mere recitation of Tiruppavai can bestow the readers with the divine grace of God Ranganatha, so say the devotees who recite the beautiful ‘pasurams ’ during Dhanurmasam.

The Tiruvadipooram Festival

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Everything about the Tiruvadipooram Festival

Sri Maha Vishnu liberated Sri Bhu Devi who was kept under the ocean by the Hiranyaksha. Sri Bhu Devi was quite relieved and prayed to God to pronounce the method by which people, who were suffering in the miserable world, could be liberated from the Ocean of Samsara (just like She was liberated from the Deep Ocean).

Lord Vishnu said, “If one surrenders to Him with deep faith, He will liberate and lead him to His permanent abode, Vaikunta, where there will be only everlasting delight and happiness.” These words prompted Sri Bhu Devi to incarnate Herself in this world, as Sri Goda Devi otherwise called Sri Andal and propagate the theme of ‘saranagati’ or self surrender through her two works of Tiruppavai and Nachiyar Tirumozhi and by Her devotional performance.

Twelve Alvars

The twelve Alwars are divine saints, blessed by the Lord, who took ‘avatars’ in the world to spread ‘bhakti’ and ‘saranagati’ cults in this world. Among them, Sri Vishnu Chittar who came to be known as Periyalvar is a significant Alwar and whose works are the first ones to be incorporated in Nalayira Divya Prabandham in the Mudalayiram part.

He was born in Sri Villiputhur in the southern part of India. He was doing ‘Maala Kainkaryam’ to the Lord in the temple of Sri Vatpatrasayee. He was looking after the garden of the temple, cultivating fragrant flowers and Tulasi in particular. By the grace of the Lord, He found a female child in the Tulasi garden and brought her to his home.

He named her Goda (a beautiful garland) and brought her up well, teaching the stories of Srimad Bhagavatam. She grew up with deep devotion to Lord Krishna. She was none other than the incarnation of Sri Bhu Devi. It may be noted that Sita Devi (incarnation of Sri Devi) was also found while tilling the ground by King Janaka to construct ‘yagasala.’

Similarly, Goda Devi was also found in the Tulasi garden. Both of them were born divine. The day on which Sri Goda Devi was found and adopted as the child of Sri Periyalvar, is in the month of ADI (Tamil month corresponding to July-August) with the star POORAM (Pubba) and is considered a very auspicious day and is celebrated as ‘Tiruvadipooram’.

Sri Goda Devi / Sri Andal

Sri Goda Devi has come to be known as Sri Andal. Lord was very much pleased with Her deep devotion and even preferred the garland already worn by her. Swami Desikan opines that Sri Vishnu Chittar became Periyalvar as he offered the garland to the Lord worn by Sri Goda Devi.

Sri Andal authored two Prabandhams. In her Tiruppavai which contains thirty pasurams, she converts herself as a cowherd and expresses her love to Lord Krishna and finally surrenders to Him. This Prabandha is considered to be ‘saranagati’ Veda.

In her other Prabandham Nachiyar Tirumozhi, which contains 143 pasurams, she expresses her devotion to the Lord, particularly to Archavatara (idol form) – Srirangam, Tirumala, Azhagarkoil, Tirukudanthai, Tirukkanapuram, Madhura, Brindavan etc.

In one of the decads she reveals a dream that she had, wherein she is getting married to the Lord – called Varanamaayiram, which is chanted during every marriage function in Sri Vaishnavaite homes and Sri Vishnu temple even today.

As desired by her, Sri Periyalvar got married to Lord Sri Ranganathan of Srirangam. Sri Goda Nachiyar as she is called is enshrined in almost all Sri Vishnu temples and the Tiruvaadippooram festival is celebrated grandly. Tirukalyana Utsavam is performed for Sri Andal with the presiding deity on that day, with pomp and pleasure.

The Tiruvadipooram Utsavam in Sri Villiputtur is unique and fascinating

Srivilliputtur situated in South India is famous, for having shrines for Sri Vatapatrasayee and Sri Andal-Rangamannaar (two different temples side by side). This temple town has a reference in Sri Varaha Purana. It is also known as Varahakshetram, then Puduvai (as referred by Sri Periyalvar in his works) and Dhanvapuri etc. The temple boasts itself with a very big Gopuram.

The shrine of Sri Vatapatrasayee, the birth place of Sri Andal can be seen and worshipped. The Tiruvadipooram festival in Sri Villiputhur attracts thousands of devotees and is celebrated for about ten days. Sri Andal was grand in appearance because of different types of beautification.

The ‘alankarams’ of the Lord keeping His head on the lap of Sri Andal are famous in the world. During the ‘utsavam,’ on a particular day, five gods from nearby towns come to Srivilliputtur to join the festival in Garuda Vahana, when devotees throng there in thousands. The Rathotsavam is the most fascinating festival for which devotees come in thousands to witness and get the blessings of the divine couple Sri Andal and Sri Rangamannar.

Sri Andal blesses everyone with peace and prosperity who visits her. Andal is said to bless marital bliss between the couple and also grants quick marriage who aspire for it.

In Tirupati

In Tirupati, Sri Andal has a separate ‘sannidhi’ in Sri Govindaraja swami temple. Here also the Tiruvadipooram festival is celebrated with religious fervour. Grand Abhishekam to Sri Andal is performed. She was adorned with new silk ‘vastrams’. The sacred idols of Sri Govindarajaswami and Sri Andal are taken in procession round the temple. The festival concludes with Tiruppavai Sattumurai.

Sri MalyappaSwamy Decorated as Goda Devi — Sri Malyappa Swamy Decorated as Goda Devi

Final Word

Let us invoke the blessings of Sri Goda Devi on Her Tirunakshatram. Sri Andal’s Tiruvadipooram, utsavam will start on 29th July and end with Sattumurai on 7th August this year (2024).

Andal Thiruvaadipooram

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Andal Thiruvaadipooram (Birthday of Andal or GodaDevi)

Goda Devi – Incarnation of Bhumi Devi

Goda Devi, hailed as Sri Andal is an incarnation of Bhumi Devi. She was bought up by Perialwar named Vishnuchittar in the temple town of Sri Villiputtur, Tamil Nadu. She is considered one of the 12 Vaishnava Saints known as Alwars who are devoted to Lord Vishnu.

Click here for the Google Maps Location of Sri Villiputtur, Tamil Nadu

Adding auspicious to Aashada month, she came to earth as a cute baby girl lying near the Tulasi plant. Perialwar was extremely happy to get the girl and brought up with care. She was raised like a Gopika of Vrindavan.

Andal Thiruvaadipooram – Auspicious Aadi month Pooram Star

In Tamil, the birthday of Goda Devi is celebrated as “Thiruvaadipooram” means “Auspicious Aadi month Pooram Star”, this little superstar was born to eradicate all our ignorance in our lives.

Andal Thiruvaadipooram is celebrated by walking up early in the morning, cleaning the house, putting nice kolams, decorating that with flowers, and then taking a holy bath.

Clean the puja room and decorate it with flowers. Sri Andal is decorated with a new dress especially green as she is Mother Earth, offering flowers Sandal Paste and Scented water. As Andal has lengthy hair, the hairdressing for Andal is made in a style.

She also carries a parrot in hand, so one can make a parrot out of leaves to decorate her. Then, offer her with bangles and donate to women. Fortunate to get those bangles as they give prosperity, a good family, good progeny, health and blessings.

Andal Thiruppavai & Goda Stuti

“Kalkandu Rice”, sugar candy rice can be prepared to be offered to Goddesses and distributed to devotees. “Andal Thiruppavai”, “Goda Stuti” etc can be recited. Young girls dress up like Andal and perform “Kolaatam” with sticks and dance with garlands in praise of Lord Krishna and Sri Andal.

Sri Villiputtur, Sri Rangam and many Vishnu Temples celebrate with pomp and glory.

One Among 12 Alwars

“Thiruppavai” and “Naachiyaar Thirumoli” sung by little Goda Devi were the essence of all the philosophies to attain Lord Krishna. Eleven Alwars were men, but Sri Andal was the only girl Sri Vaishnava Saint who surpassed all of them as her songs reached out even to the common people.

The simple style and positivity of the verses boost our minds with more self-confidence, energy and enthusiasm. That is the reason, “Thirupaavai” is famous and recited by all of them.

It is a known incident, where Goda Devi used to decorate herself as a Gopika and wear the garland that is meant for “Vatapatrasayee Perumaal”. When Vishnuchittar found this, he was very much upset.

But Lord himself told, that he loved the garland that is worn by Sri Goda Devi. She is hailed as “Andal” because she ruled the Lord. She decided not to get married to a human and started observing “Kartyayani Vrata”.

Thiruppavai

“Thiruppavai” has 30 songs that talk about the Vrata, way of living, hails Lord Vishnu and his incarnations, prosperity of the mother earth, how one should always be united and the blessings to be celebrated in groups highlighting the “Bhaagavatha Sangamam” – “Union of Satsang -the wise”.

The second set of Paasurams is “Naachiyaar Thirumoli”, where she talks about the Lord’s beauty, the weapons of the Lord, the Divine Marriage through a dream, Vrindavan’s infant-Little Krishna, the messenger, the Divya Desams etc.

As she is the incarnation of Mother Earth – Bhumi Devi, always wanted the residents of Earth to be happy. She was born to show us how easily one can get the blessings of the Lord. In Varaha Avatara, Bhumi Devi gets a promise from the Lord Varaha that he should always bless the devotees despite their time. Thus, is the affection shown by Bhumi Devi to her children.

Paasuram’s of Andal talks about

The paasuram’s of Andal talks about the Supreme Lord who prevails everywhere. Hence, all are prosperous, and she prays for the well-being of all. The verses say about the good rain which makes the crops grow healthily, ultimately fills the fields with plants where humans are hunger-free, and the animals and birds enjoy nature flooded with food which finally leads to a healthy environment.

The animals serve humanity by giving good milk in terms that give more health. She says, getting up early in the morning is good. Taking a bath early in the morning is good. Doing good things with friends, and teaching friends all good things that each of us knows leads to a healthy society.

She describes the beauty of nature, flowers blooming, flooded rivers, clear waterfalls, honey overflowing, cows milking themselves without a milkman, crops growing tall, churning of buttermilk, and temple bell sound during naivedhyam.

To complete the Vrata, she says, she will dress up nicely, decorated with flowers, adorned with ornaments and will eat jaggery rice filled with ghee flowing from her hand to elbow. She enjoys going with her friends and calves to the forest to graze cows, shares food with her friends, and prays to Lord Krishna to be with her always.

She proudly says that she is the daughter of Vishnuchitta and as per his guidance (as Guru), she overcame this mundane life. Thus, Goda Devi talks only about the positivity that is needed for today’s life to come out of depression.

Final Word

As per Sri Andal’s wishes, let this World be filled with Joy, let this World be filled with prosperity, let this World be filled with Devotion, let this World be filled with Peace and Harmony.

Thiruvaadipooram of Sri GodaDevi

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Thiruvaadipooram (Birthday of GodaDevi)

Goda Devi – Incarnation of Bhumi Devi

Goda Devi, hailed as Sri Andal is an incarnation of Bhumi Devi. She was bought up by Perialwar named Vishnuchittar in the temple town of Sri Villiputtur, Tamil Nadu. She is considered one of the 12 Vaishnava Saints known as Alwars who are devoted to Lord Vishnu.

Click here for the Google Maps Location of Sri Villiputtur, Tamil Nadu

Adding auspicious to Aashada month, she came to earth as a cute baby girl lying near the Tulasi plant. Perialwar was extremely happy to get the girl and brought up with care. She was raised like a Gopika of Vrindavan.

Thiruvaadipooram – Auspicious Aadi month Pooram Star

In Tamil, the birthday of Goda Devi is celebrated as “Thiruvaadipooram” means “Auspicious Aadi month Pooram Star”, this little superstar was born to eradicate all our ignorance in our lives.

Thiruvaadipooram is celebrated by walking up early in the morning, cleaning the house, putting nice kolams, decorating that with flowers, and then taking a holy bath.

Clean the puja room and decorate it with flowers. Sri Andal is decorated with a new dress especially green as she is Mother Earth, offering flowers Sandal Paste and Scented water. As Andal has lengthy hair, the hairdressing for Andal is made in a style.

She also carries a parrot in hand, so one can make a parrot out of leaves to decorate her. Then, offer her with bangles and donate to women. Fortunate to get those bangles as they give prosperity, a good family, good progeny, health and blessings.

Andal Thiruppavai & Goda Stuti

“Kalkandu Rice”, sugar candy rice can be prepared to be offered to Goddesses and distributed to devotees. “Andal Thiruppavai”, “Goda Stuti” etc can be recited. Young girls dress up like Andal and perform “Kolaatam” with sticks and dance with garlands in praise of Lord Krishna and Sri Andal. Sri Villiputtur, Sri Rangam and many Vishnu Temples celebrate with pomp and glory.

One Among 12 Alwars

“Thiruppavai” and “Naachiyaar Thirumoli” sung by little Goda Devi were the essence of all the philosophies to attain Lord Krishna. Eleven Alwars were men, but Sri Andal was the only girl Sri Vaishnava Saint who surpassed all of them as her songs reached out even to the common people.

The simple style and positivity of the verses boost our minds with more self-confidence, energy and enthusiasm. That is the reason, “Thirupaavai” is famous and recited by all of them.

It is a known incident, where Goda Devi used to decorate herself as a Gopika and wear the garland that is meant for “Vatapatrasayee Perumaal”. When Vishnuchittar found this, he was very much upset.

But Lord himself told, that he loved the garland that is worn by Sri Goda Devi. She is hailed as “Andal” because she ruled the Lord. She decided not to get married to a human and started observing “Kartyayani Vrata”.

Thiruppavai

“Thiruppavai” has 30 songs that talk about the Vrata, way of living, hails Lord Vishnu and his incarnations, prosperity of the mother earth, how one should always be united and the blessings to be celebrated in groups highlighting the “Bhaagavatha Sangamam” – “Union of Satsang -the wise”.

The second set of Paasurams is “Naachiyaar Thirumoli”, where she talks about the Lord’s beauty, the weapons of the Lord, the Divine Marriage through a dream, Vrindavan’s infant-Little Krishna, the messenger, the Divya Desams etc.

As she is the incarnation of Mother Earth – Bhumi Devi, always wanted the residents of Earth to be happy. She was born to show us how easily one can get the blessings of the Lord. In Varaha Avatara, Bhumi Devi gets a promise from the Lord Varaha that he should always bless the devotees despite their time. Thus, is the affection shown by Bhumi Devi to her children.

Paasuram’s of Andal talks about

The paasuram’s of Andal talks about the Supreme Lord who prevails everywhere. Hence, all are prosperous, and she prays for the well-being of all. The verses say about the good rain which makes the crops grow healthily, ultimately fills the fields with plants where humans are hunger-free, and the animals and birds enjoy nature flooded with food which finally leads to a healthy environment.

The animals serve humanity by giving good milk in terms that give more health. She says, getting up early in the morning is good. Taking a bath early in the morning is good. Doing good things with friends, and teaching friends all good things that each of us knows leads to a healthy society.

She describes the beauty of nature, flowers blooming, flooded rivers, clear waterfalls, honey overflowing, cows milking themselves without a milkman, crops growing tall, churning of buttermilk, and temple bell sound during naivedhyam.

To complete the Vrata, she says, she will dress up nicely, decorated with flowers, adorned with ornaments and will eat jaggery rice filled with ghee flowing from her hand to elbow. She enjoys going with her friends and calves to the forest to graze cows, shares food with her friends, and prays to Lord Krishna to be with her always.

She proudly says that she is the daughter of Vishnuchitta and as per his guidance (as Guru), she overcame this mundane life. Thus, Goda Devi talks only about the positivity that is needed for today’s life to come out of depression.

Final Word

As per Sri Andal’s wishes, let this World be filled with Joy, let this World be filled with prosperity, let this World be filled with Devotion, let this World be filled with Peace and Harmony.

Goda Devi’s Marriage

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On the day of Bhogi which is the last day of Dhanurmasa, the marriage of Goda Devi is celebrated. As soon as the Sun god enters Dhanushrasi, the month of Dhanurmasa commences. The Dhanurmasa remains up to Bhogi. In all temples of Vaishnavaites, the pasurams of the Divine known as TIRUPPAVAI are recited in the early mornings during this Dhanurmasa.

No Suprabhatam during Tiruppavai

In this month, the recitation of Suprabhata is not conducted, instead, Tiruppavai is sung. Godadevi, one of the twelve Alwars Composed this Tiruppavai.

Vishnuchitta

Sri Villiputtur is a village 60 kilometers away from Madurai in Tamilnadu. Therein 725 AD, Bhattanadha was born to the humble parents Mukundacharya and Padmavati, Later Bhattanadha was called “Vishnuchitta”.

Every day, he used to worship God with Tulasi, flower garlands, and offered pujas by composing and reciting Tiruppaland dedicating to Vatapatrasai. As a result, Vishnuchitta was named “Perialwar” which means a great devotee.

Vishnuchitta finding a baby

Once Vishnuchitta discovered a beautiful baby in his grown Tulasi garden felt elated as if goddess Sita was found in the garden. Hence, Vishnuchitta named her “Kodai” in the sense of garland. Over time, she was called “Godadevi”.

Godadevi just like her father nourished and nurtured extreme devotion towards Lord Krishna and at times observed herself in a state of bliss by culminating herself at the feet of Lord Krishna.

Sometimes, she felt ecstatic, when her father made her listen to the divine dispensation, involved herself as a gopika, and loved Lord Krishna as Gopika did in Nandanavana. She also treated him as her husband. She used to garland herself decorated by her father to Lord Krishna.

Story behind Garlands

In addition, she became jubilant by seeing her reflections. Adorning herself with valuable jewels, flowers, and dress, she tried to feel whether she deserved to be beloved of Lord Krishna, questioning herself in her heart of hearts. Noticing this, her father became angry and decided not to garland Lord Krishna which was worn by his daughter.

But one day, Lord Krishna appeared in his dream and told him that she was born virtually as an incarnation of the Goddess of Earth (Bhoodevi), and took birth on the earth to compose hymns in praise of the Lord. Her worn garlands would lend charm and fragrance to Me said Krishna, emotionally moved by this dream Perialwar fondly called her “You are Andal” shedding tears with happiness. Andal means the savior.

Goda devi – Katyani Vratha

Such Godadevi worshipped Lord Krishna to be her husband and performed Katyani Vratha in Dhanurmasa. After some time, Sri Ranganadha, the presiding deity of Srirangam, appeared to Perialwar in a dream and ordained him to see her reach His shrine. At last, Goda Devi married Sri Ranganadha and sublimated herself in the Lord.

Dhanurmasam in Tirumala

That very day is regarded as Bhogi, the last day of Dhanurmasa. As a symbol, the Tirumala Tirupati Devasthanams grandly celebrate Godadevi’s marriage. It is popularly believed those who witnessed this holy marriage would get married soon as well and it strengthens the marital bondage between the couple and women’s chastity would last long.

Dhanurmasa concludes on the day of Bhogi. Goda Kalyanam is celebrated on this day in grandeur. It is performed in the Andal Sannidhi of Sri Govindaraja Swami Temple, Tirupati. On that day the garlands from this Andal Sannidhi are sent to Tirumala temple to adorn them on the Main Deity.

Story of Goda Devi (Andal)

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Goda Devi – The Embodiment of Devotion

Goda Devi (Andal), the Embodiment of love and devotion, prays to Lord Krishna: ‘O! Sri Krishna! You are my mother, father, friend, and relative. You are everything to me. All my bonds are only with you. Not just in this life, but in all lives, I wish to have only your companionship.

Singing your name, speaking your words, gazing upon your beautiful form, I want you to fill my body, words, and mind completely. Ultimately, I wish to merge in you. I have no other desire beyond this, my Lord!’

With such a heart full of pure devotion and with her ‘madhura bhakti’, Goda Devi worshipped Lord Krishna with pure love and surrender. This passage highlights the deep devotion of Goda Devi towards Lord Ranganatha and how she chose the musical path of devotion (Gana Marga) to reach Him, ultimately guiding others as well.

Born of Goda Devi

Vishnuchitta was born in Sri Villiputtur, in the Sanctum of Vatapatra Sai. He found a baby, in the garden of Tulasi. He named her “Goda” – which means a garland.

Preparing Garlands for Lord

Goda used to prepare the garlands that her father carried to the temple to decorate the Lord. Once she prepared the garlands, she would try them on herself to make sure that they look beautiful and then used to give them to her father for an offering. Unaware of this, Vishnuchitta carried on offering them to the Lord.

One day, he found some hair in the garland. He realized the reason and was worried about the sacrilege committed. But that night the Lord appears in his dream and tells him that he prefers the ones worn by Goda.

Marrying Sri Ranganatha

Goda Devi, who adored Sri Ranganatha, chose the path of music among the nine forms of devotion to reach Him, not only attained liberation by herself but also led us towards it. Following the words of Lord Krishna, who declared, ‘Of all months, I am Margashira,’ she composed and sang the ‘Tiruppavai’ verses during the sacred month of Margashira and attained the ultimate state of union with the Divine.

Vishnuchitta brought her up in an environment of love and devotion towards the Lord. The intensity of her love and dedication towards the Lord grew so much that she decided to marry Sri Ranganatha, a form of Lord Vishnu.

When Andal was nubile, the Alwar began looking for a groom. But Andal insisted that she marries none other than Lord Ranganatha. Vishnuchitta takes Andal to Srirangam.

At the auspicious moment, the Lord marries Andal then she merges with the Lord.

Thus Goda became “Amuktamalyada” Mukta – worn and removed, mala – garland, da – one who gives.

Goda’s Marriage

Goda Kalyanam is performed in all Vishnu temples on Bhogi day with fervor and devotion, especially in the South.

Sri Krishnadevaraya, the famous king of the Vijayanagara empire (16th century) authored “Amuktamalyada”, a prabhanda, based on Goda Devi’s story.

He introduces the legends of Vishnuchitta, Yamunacharya, Khandikhya, and Kesidwaja to establish the philosophy of Vishistadvaita.

Verses written by Goda Devi

The verses written by Goda Devi are not just songs. They are like lamps of consciousness that awaken us to divine contemplation and the fulfilment of our duties. Each verse is like a drop of nectar. Just as the sweetness of a sugarcane stick increases with every bite, when we read each verse our minds gradually and unknowingly rest at the feet of the Supreme Being. Goda Devi composed these verses with such profound sweetness and devotion.

30 Verses – Total

The verses she composed are thirty in number.

First 5 Verses

Of these, the first five serve as introductions. These introductory verses highlight the importance of the Tiruppavai. In them, she explains that in offerings and worship to the Lord, grand displays are unnecessary and if there is purity of heart the Lord will be pleased. These verses also convey that through devotion and worship of the Lord, rains will fall abundantly, crops will grow in plenty, and the country will prosper with opulence and well-being.

Next 10 Verses

In the next ten verses, the scenes of Goda Devi, along with her companions, going to serve Sri Ranganatha are vividly described. These verses depict the beauty of nature, such as the chirping of birds, the blooming of flowers, the sound of small bells ringing in the temple, the cries of the calves calling ‘amba’ and the jingling of the bells around their necks. These enchanting and splendorous scenes of nature are beautifully portrayed in these verses.

From 15th to 20th

From the fifteenth to the twentieth verse, the focus is on Goda Devi and her companions visiting the temple, filled with details of this divine experience. In these verses, they offer Suprabhatham to Lord Ranganatha, urging Him to awaken from His sleep and rise to protect the world. These verses also include a prayer to Neela Devi, one of Lord Krishna’s eight wives, asking for Her blessings. The last nine verses completely proclaim divine play and surrender.

Without any personal desire, Goda Devi offers her heart entirely to Lord Ranganatha. In the final verse, she provides the ‘phalashruti’, stating that whoever sings these verses will surely receive the grace of the Lord. The pasurams are not filled with devotion alone. Goda Devi also displays unparalleled literary brilliance in her verses. She used rare similes that no poet before her had employed.

All of this reflects her profound scholarship. The verses are adorned with beauty in sound and poetic ornamentation, making them as sweet as nectar-like lumps of sugar.

In the pasuram that begins with “Ongi ulagalanda uttaman perpaadi / Naangal nam pavaykku chaatri neeradinal…,” Goda Devi reveals the ultimate purpose of literature. She prays to the Lord for the well-being of the world, asking that there should be three harvests in a year, that cows give abundant milk, that sufficient rain should fall, and that the word ‘lack’ should never be heard anywhere. She prays: “O! Lord! Kindly take care of this world with Your grace.” The experts in literary theory have said, ‘Sahitasya bhaavam saahityam.’ True literature promotes the welfare of society.

Incarnations of the Lord

By expressing her desire for the prosperity and welfare of society through her literature, Goda Devi manifests as an embodiment of ideal literary excellence. In this pasuram, Goda Devi also reveals the profound meaning behind the incarnations of the Lord, whether it was as

Matsya (the Fish),
Kurma (the Tortoise),
Adi Varaha (the Divine Boar),
Narasimha (the Man-Lion), or the perfect human being as Lord Rama or Lord Krishna.

The concept of the Lord’s omnipresence is reflected in this verse. Goda Devi explicitly declares that all living beings are manifestations of the divine incarnations of the Supreme Being.

In the pasuram that begins with “Notru chchhuvarkam puhiginaravammanay / Maatramum thaaraaro vaashal thiravaadar…,” Goda Devi awakens Neela Devi. She also awakens our minds, which are ensnared by the illusion of ignorance represented by Neela Devi. She questions, “Did Kumbhakarna, who lost to you in sleep, give you his sleep as a tax in return for his possessions? Now, Neela Devi, please awaken!” She urges the ‘gopikas,’ whose senses are inactive and whose minds are focused solely on the Lord, to awaken from their slumber. This is the surface meaning of the verse.

It also conveys the underlying message that only by dispelling the illusion that binds our minds, we can truly reach the Lord. Wealth, which binds a person is an illusion and it fosters pride and jealousy, which is an enemy known as ‘sampada’. Excessive wealth distances a person from the Lord. Wealth should never lead one away from serving the Lord.

Goda Devi, through her metaphor of awakening a wealthy ‘gopika,’ imparts this wisdom to all of us, asserting that self awareness is the key to this path. The verse “Kaneththilam katreerumai kanrukki ranghi / Ninaiththum ulaithu valiye ninru paal shora…” serves as an example of this teaching.

Kancherla Gopanna also cautions in his Dasarathi Satakam: “When one is engrossed in wealth and forgets the essence of devotion, one loses sight of the Divine.” Goda Devi reflects this same philosophical outlook in her teachings. Throughout her verses, Goda Devi does not advocate for mere renunciation or a detached view of the world. Instead, she urges us to discern what is good and what is bad, advising us to take guidance from the great sages.

This message is reflected in the verse “Keel vaanam vellenu erumai shiruveedu / Mey vaan parandhanakaan mikkulla pillaigalum…”

Goda Devi emphasizes the urgency of devotion to the Lord, warning that even a moment of negligence can diminish our spiritual practice. If we surrender ourselves at the feet of the Lord, He will personally protect us, show us compassion, and ultimately incorporate us into Himself.

In the pasuram that begins with “Keeshu Keeshunrejnumaanai chaatta kalandu / Peshina pechcharavum kettilaiyo! Peyy penne!” the beauty of nature is depicted in a vivid manner wonderfully. The sounds made by Bharadwaja birds, the jingling of bangles on the hands of the gopikas, the auspicious sounds of ‘mangalsutras,’and the fields covered like a snow blanket are all described beautifully. In this verse, Goda Devi awakens the gopika living in such a beautiful village for the service of the Supreme Being.

Even if one lives in a village or lies on a cotton mat, it is only through serving the Supreme Being that one can find meaning in life. In this pasuram, Goda Devi also proclaims the philosophy of Sri Annamayya, which states, “A rich brahmin and a ‘chandala’ both reside on the same earth.” Overall, the Tiruppavai verses serve as vehicles that lead the soul to the presence of the Supreme Being.

They illuminate the path from Saguna Upasana (worship of the Lord with attributes) to Nirguna Upasana (worship of the formless aspect of the Divine). Ultimately, they are the steps that lead one to the supreme state of liberation known as ‘Sri Kaivalya Padam.’ This translation highlights how Goda Devi emphasizes the universal accessibility of divine service and how her verses guide the soul toward ultimate liberation and the realization of the Divine.

Goda Devi’s devotion belongs to a sweet and unique form of devotion, where she considers the Divine as her husband. The devotion of the Gopikas is filled with ‘rasa’ (aesthetic essence) and one of these ‘rasas’ is ‘shringara’ (romantic love). However, the relationship between husband and wife is not to be confused with ordinary ‘shringara rasa’ rather, it is a form of ‘bhakti rasa (the essence of devotion).

The love towards Lord Narayana (the Supreme Lord) is a pure and divine love, not akin to the worldly notion of desire. Just as a chaste woman constantly remains focussed on her husband, and just as a loving husband remains pure in his affection towards his devoted wife, this love towards the Divine is free from any trace of lust or worldly passion.

It is an extraordinary experience where the individual soul (Jivatma) merges with the Supreme Soul (Paramatma) in a sense of unity, as husband and wife become one. In the spiritual realm, the distinctions we make between men and women do not apply. In front of the Supreme Being, all souls are considered feminine, and the Lord, as Purushottama (the Supreme Being), is the ultimate husband of all souls.

Goda Devi teaches that we must adopt the attitude of the ‘gopikas’, who viewed themselves as brides seeking union with their beloved Lord Vishnu, thereby following the path of devotion through the mood of a wife.

This deep sense of devotion and surrender is the essence conveyed in the Tiruppavai, where the devotees are symbolically shown as merging with Lord Vishnu through the observance of a sacred vow. The verses of the Tiruppavai overflow with this sweet sentiment of surrender and love. Goda Devi, through her teachings and practices, has shown the path of knowledge (Jnana) and the pursuit of this divine vow.

Through her verses and conduct, Goda Devi offers a profound message to the current generation, especially to the youth. From Goda Devi, young people should take inspiration for good behaviour, humility, devotion to God, pure love free from selfishness, affection towards others, respect for culture and tradition, and a sincere desire to practice them.

Conclusion

The life of Goda Devi exemplifies a disciplined way of living, and her faith and devotion to God are reflected in the deeper meanings of the Dhanurmasa ‘vrata’ (sacred vow). Young people today should understand and embody these qualities. By understanding the inner meaning of the ‘pasurams’ and applying them in their lives, the youth can avoid many pitfalls and negative situations with ease.