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FATHER WORRIES: DAUGHTER SELECTS!

As Godha attained marriageable age, Periazwār's worry to find a suitable husband for his learned daughter started. This of course was the stated position of fathers of ordinary people in those days. Godha also knew that she was at the threshold of that age and admiring Her extraordinary beauty in front of the mirror, came to the conclusion that Sri Krishna alone was deserving of her hand. Períazwar had perforce to consider Her wish, and while he was narrating to Her about 108 divya deshas (two not in this world), she felt drawn to Sri Ranganātha. She made it clear that she was not the one to wed a human being of this world On the one hand the father was appreciative of his daughter's exquisite beauty and unique precociousness leading to extreme love towards the Lord, and on the other hand aware of the social obligation opposite a girl's growing age for marriage. He thought of only one parallel wherein the gopis in the era gone by conducted a 'vratha' (vow) to win Krishna's hand. The said vratha, known as Kathyāyini vratha, is described in purănas. However, Periazwār being a staunch Sri Vaishnava Paramaikanthi (following strictly the rituals as prescribed in shastras) and his daughter being no stranger to sampradhaya could only take the idea from it and adapt it in such a way that it did not go against the accepted practices therefore Krishna became the goal and Aayarbhādi (the cowherd colony) the veritable Nandagokula. It was an imagined vow, 'mānasika vratha' and she began it in the month of Margashira (half Dec / half Jan), singing / composing at the rate of one verse a day. Not only did she dream of Her marriage with Krishna but also in the awakened state she developed great faith that she would marry the Lord! The result was the most famous garland made up of thirty verses known as Thiruppaavai. The other composition running into 143 verses sung in the dream state is also famously known as ‘Nacchiyar. Thirumozhi'.

STRONG URGE TO UNITE WITH THE LORD

The “Bhāgavath kaama" or the divine passion to bond with the Lord reached a crescendo. She urged Her father to take Her to Sri Ranganātha in Srirangam. The local king Vallabha Deva had indications from the Lord, it appears and he sent his palanquin to take Godha to Srirangam. As Godha entered the sanctum sanctorium she was not to be seen - she disappeared under the divine Feet of Sri Ranganatha ! 

THE AZHWAR RUES

Left desolate by the daughter, the azwar stated in his Thirumozhi "Oru magal thannai udyên, ulagam niraindha pukázal, Thirumágal pol vałarthèn, shenganmal thaan konduponen." A question may arise here as to whether such an incident could take place. If one appreciated as to who Godha was, being an avataara of Bhoodevi with Sridevi and Neeladevi contributing part of their personality into Her, this may not appear improbable to those whose minds are tuned towards the Lord Godha's incomparable attainment In terms of Vedanthic aspects and translating them in easy terms for the sake of ordinary chethanas is without a parallel and this is enough to render the event as highly probable and in fact real. The father did not just take it in his stride - he queried in Lord, Sri Ranganatha, as to how He could take Her when he was contemplating a full scale marriage; after all he had reared Her for so long. The Lord accompanied by Godha came to Sri Villiputthoor in archa form and the azwar was overtaken with joy and he worshipped both. From that day onwards, everywhere Andal's idol was installed and is being worshipped as per ‘kovil sampradhaya’ - even to-day the Tulasi garland worn by andăl is placed on the Lord's neck to the joy of His devotees

GODHA TRANSFORMS SRI VILLIPUTTHOOR INTO SOUTHERN GOKULA!

For observing the 'vratha' Sri Andal, that is, Godha imports as it were the Northern part of India, Nandagokula, to the heart of South India, namely, Sri Villiputthoor. The local maidens became the gopis, Vatapathrashayee's sannidhi became Nandagopa's palace - the deity of course was Krishna! With this mix of South and North setting Godhā brings out one of the most popular works in the field of 'sharanagathi’ classics for the upliftment of chethanas. It is not without reason that many 'sahrudhayas’ feel that experiencing the Lord through Thiruppaval is two-fold of that one gets in Paramapadham.