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She is the foster child of Vishnuchittar. She grew up in an atmosphere of love and devotion. Ever since childhood, Āṇḍāl’s heart seeped in divine devotion to Lord Ranganathā.

Ādi, on a sacred Pūrva Phalguni star, in an excellent muhurta, saw a golden-hued young girl emerge from the earth, and, realizing that she was an incarnation of Bhūmi Piraṭṭi, was filled with joy and wonder,' narrates the miraculous birth of Āṇḍāḷ, also known as Gōdā Dēvī, who appeared as a divine child

the zodiac sign of Cancer, in the month of Ādi, on the sixth day of the waxing moon, under the Pūrvaphalguṇi star, on a Tuesday during the fourth lunar day, appeared Śrī Gōdā Devi, the daughter of Śrīviṣṇu Citta, possessing immeasurable glory.' Periyāzhvār's Astonishment and Gōdā's Divine Childhood

Among them, in a hunter's family, a woman named Malli gave birth to two children named Villi and Kaṇḍan. These children grew up to be strong and powerful, and they became the leaders of that hunter community."

Astonished, he reprimanded her, saying, "Child! What you have done is beautiful, but it is inappropriate for a servant to cause disgrace to the Lord!"

Kulasekhara expresses Devaki's desolation at being separated from her child and yearns for union with Him. In some poems, Kulasekhara also identifies himself as a gopikā in love with Lord Sri Krishna.

If you, too, make an effort to receive the grace of that all-powerful Lord, your desire for a child will be fulfilled." The Birth of Kulashēkara The king, highly pleased, gathered several virtuous Śrīvaiṣṇavas and completed the Putrakāmeṣṭi yāga in the presence of the Lord (Aparamēyaḥ— the immeasurable

On the twelfth day, surrounded by his relatives and others, he placed the child in a cradle, sang auspicious songs with boundless joy, and named him "Kulashēkara."

The king conducted all the ceremonies such as the first feeding of solid food (Annaprāśana) and the shaving of the child's hair (Cūḍākaraṇa) at the appropriate times.

On the seventh birth star, he performed the Upanayana (sacred thread ceremony) and initiated the child into learning under a guru.

They argued that offering such accolades, blowing conch shells in his honor, and conducting festivals for him was utterly inappropriate, comparing it to placing a grinding stone on a small child’s head. They questioned, "What is this Tiruvāymoḻi that he composed?

What use is a kingdom to me without a child? What is the use of life? I shall end my life at your feet.” As he prepared to sever his head, Paśupati appeared and said, “Stop!

They entrusted Him to Nambi and on the twelfth day, they brought the child to the temple of Śrī Aḍiyāḷan at the southern bank of the Tamraparṇi River near Tiruchangaṉi.

They named Him “Māraṉ” and rejoiced. The Divine Growth of Māraṉ As the child began to crawl, He was taken to the temple of Tirupuliyāzhvār.

As stated in the Tirukurugūr Māhātmyam: “Due to his profound and complete knowledge, this child Sāṭakopa, who is under the protection of the Tiruppuliyāzhvār, will attain a state of silence until the age of sixteen.”

Thus, this Āzhvār, while still a young child, remained silent and immersed in divine knowledge for sixteen nakṣatras (months). As mentioned in the Nācciyār Tirumozhi (11-4): “I will not open my eyes except to see the face of my Lord.”

Periya Āzhvār was fascinated by the childhood exploits of Sri Krishna and developed devotion and love for God, incarnated as Sri Krishna. And he sang of Sri Krishna with maternal love, like Yashodā. He was more concerned about the welfare of the child god than his own.

He grew up as the blue-hued child, as described, "Having adorned pure garlands, and holding holy weapons, while the Devas waited to bathe Him with pure water, with one hand holding butter, obtained by a miracle, He approached" (Tiruvīruttam-21). The Supreme Entity in Paramapada In Paramapada,

At that moment, just as parents eagerly arrive to witness their children being crowned (Brahmaratham), Śrīmannārāyaṇa, accompanied by His consort, the inseparable Śrī (Pirāṭṭi), appeared.

As he grew up, embodying the essence of "I do not know, just a child" (Periya Thirumozhi 1-9-7), after his childhood, he became proficient in all forms of education and excelled in martial arts, archery, horsemanship, elephant riding, chariot riding, and all aspects of battle strategies. Rise

The Bhagavatha, who was childless, was overjoyed and said, "Well then, child! You will be my daughter. Come with me," and he took her to his house. He called his wife and told her the story of how they had obtained a daughter and asked her to take care of her.

He then asked the Bhagavatha, "How did this golden, radiant girl become a daughter to you, who were previously childless?"

The Bhagavatha explained her story in detail, telling him how his sorrow for not having a child had been alleviated and expressing his concern, saying, "Now that she is of marriageable age, to whom can I give her in marriage?

And did You not, out of compassion for a brāhmaṇa in Madhurā, who lost ten children at birth, astonish Arjuna by retrieving them from the Pāṭāla, from the supreme Lord who sleeps there on the Ādiśeṣa?

The child was born as a lump of flesh, with no distinct form. Out of disgust, Bhārgava ṛṣi and his wife abandoned the child under a bamboo bush.

sound and, along with his wife, approached and saw the child.

Filled with immense joy, he picked up the child and brought him to his wife, Pankayac Celviyār, who was barren (Vandhyā). Overwhelmed with happiness, she accepted the child and, following the tradition of "uttānam ceydu" (lifting the child), she adopted him as her own.

childless.)

This elderly Śūdra, who resided in Tirumazhisai, belonged to the fourth varṇa and was childless. Hearing of the child's wonders, he prepared milk and other offerings and, along with his wife, came at dawn to the place where the child resided.

As she was nurtured with affection and care, and as she grew up, even during her childhood, she knew no other play than the divine games involving Namperumāl.

Upon seeing this miraculous child, he was filled with astonishment and, yearning for offspring, his sorrow was alleviated.

Like a poor man finding treasure, his heart overjoyed, he embraced the child with both hands, held it close to his chest, and with his hair standing on end in ecstasy, handed the child to his wife.

His wife, overjoyed, lovingly accepted the child into her arms, and as she held the baby close to her chest, she felt an immense sense of happiness, and milk flowed from her breasts. Seeing this, she was overwhelmed with emotion and offered the milk to the child.

The child, though refusing to consume the milk, was lovingly adopted by both husband and wife as their son.

"* Noble Brahmin Couple's Prayers for a Child In that prosperous village of Thirumandangudi, located on the banks of the sacred Kaveri, where these Brahmins lived, there was a noble couple from the Chola lineage, known for their expertise in the Vedas and their desire for offspring.

They went to Yadavadri (Melkote) with his wife to pray to Lord Tirunārāyaṇa, seeking the blessing of a child.

By the gracious and auspicious glance of Namperumāḷ, this divine child was awakened with purity and perfection. Overwhelmed with joy, the parents, unable to contain their happiness, named him "Vipranārāyaṇar."

As time passed, they performed his childhood rites, such as the shaving of his head (caula) and the sacred thread ceremony (upanayana), and educated him in the Vedas and Śāstras along with all other branches of knowledge.

The Āzhvār, noticing her, asked, "Who are you, my child?" She replied, "Swāmi! I am an unfortunate woman who was born into the life of a courtesan due to the sins of my past life. My mistress earns money by making me serve various men.

தாலப் பருவம் Kaliththāḻisai, Taravu Kocchakakkalippā / கலித்தாழிசை, தரவு கொச்சகக்கலிப்பா Getting freed from all hurdles Getting freed from all hurdles These hymns are a good guide for women of today who’ve borne and raised children! Shouldn’t lullabies be all about Him as well!

It is for sure that those children who grow up listening to such lullabies will receive His blessings. Divine Mother Yashoda says that those children will never experience pain and suffering in their life.

The Āzhvār, recalling the profound manner in which yaśodā-Pirāṭṭi would revel in these divine activities, her heart overflowing with bliss as she repeatedly called to the moon for her child's sake, finds himself experiencing those very same emotions, his own soul becoming filled with an immeasurable

So as not to disappoint her divine child, she assured Him, “I will fetch the moon for you right now.” She then proceeded to call out to the moon many times, saying, “ambulee, vā” (Oh, moon, please come here!).

Lord kṛṣṇa, in His childlike form, represents us, the disciples who seek wisdom. And chandran, the moon, symbolizes the exalted souls who are luminous with true knowledge.

An ideal ācāryan, much like yaśodā-Pirāṭṭi calling out to the moon to delight her child, will call upon those who are steeped in wisdom and guide the disciples to follow their virtuous path, all for the ultimate happiness and spiritual fulfillment of the seeker. கண்ணன் வளர்ந்து தவழ்கிறான்.

She reasoned with the moon, enumerating the countless blessings that would befall him if he were to descend, pleading on many occasions with the words, "If you are truly desirous to play with this divine child, then you must come swiftly." Though our revered Periyāzhvār appeared many ages after these

Overwhelmed with love, she praises her divine child in myriad ways and makes her tender request: "enakku oru kāl sengkīrai āḍa vēṇum" (For my sake, you must perform the sengkīrai just once).

Among the many charming dances and movements of young children, there is one particular type, well-documented in the ancient literature of the Thamizhar (the Tamil people), known as the sengkīrai. The term itself is rich with meaning. The word kīr refers to a song or an utterance.

In the preceding thirumozhi [divine chapter of verses], a deeply moving section titled uyya ulagu (1.5), the blessed mother Yaśodāp Pirāṭṭi had prayed for, and was granted the supreme bliss of witnessing, the divine child Kṛṣṇa perform the playful activity of sengīrai.

Now, that same divine mother prays once more, beseeching the infant Lord to perform another enchanting childhood act: cappāṇi koḍḍudhal [the clapping of His sacred hands]. Her heart longs to savor the unique sweetness of this new display of His divine charm.

, compelling the divine child Kṛṣṇa to exert Himself in play. The deeper purpose of this was to spiritually inspire the saṁsārīs [embodied souls caught in the cycle of worldly existence] to engage in the righteous activities prescribed by the śāstras [sacred scriptures].

தளர்நடைப் பருவம் Aṟuchīrk Kaḻinediladi Āsiriya Viruththam / அறுசீர்க் கழிநெடிலடி ஆசிரிய விருத்தம் Getting devotees as children Getting devotees as children Raising a child who doesn't know how to walk is a mother's duty, and it's a mother's joy to see them take their first steps.

Now, as the divine child Kṛṣṇa begins to take His first thaḻar naḍai (unsteady, tender steps), Mother Yaśodā’s heart swelled with an irrepressible desire to witness and celebrate this momentous activity, seeking it as a blissful outlet for her profound and boundless love.

When a child sees its mother, it rushes to embrace her. Similarly she desires that the child Krishna should also come running to her to embraced her.

In the preceding thirumozhi [divine verses], the divine mother Yaśodā-pirāṭṭi was blessed to relish the celestial sweetness of the child Kṛṣṇa’s activities, particularly the profound beauty of Him taking His first tender steps during His glorious incarnation, an experience she had deeply yearned

In perfect keeping with the Lord’s enchanting nature as a child, Yaśodā-pirāṭṭi now longs to behold a new wonder: she desires to see her divine son come running towards her and melt into her embrace.

This principle, known as dharmyaikyam, allows him to simultaneously praise and relish not only Kṛṣṇa’s wondrous childhood activities but also His glorious deeds in other incarnations and the later events of the Kṛṣṇāvatāra itself.

It is against this profound backdrop that in this present thirumozhi, the Āzhvār, through the beautiful and tender pretext of Yaśodā-pirāṭṭi's (and his own) longing for the child Kṛṣṇa to come running and embrace them—the call of "achchō"—teaches a most essential truth.

புறம் புல்கல் Veṇṭaḷaiyālvanta Kaliththāḻisai, Taravu Kocchakakkalippā (117) / வெண்டளையால்வந்த கலித்தாழிசை, தரவு கொச்சகக்கலிப்பா (117) Will get good children and live happily Getting devotees as children A child enjoys running and hugging his mother’s back. The mother enjoys it as well.

In perfect harmony with His charming disposition as a child, she longed for Him to come running toward her and grant her the bliss of a tender embrace, an act she lovingly called out for as achchō achchō.

‘poochchi kaattuthal or ‘apoochchi kaattuthal’ is when a child tries to scare another by inverting his/her eyelids to pose as a goblin/monster. Kannan enjoys playing ‘poochchi kaattuthal’ as well. The Gopis are amused by His action.

pravēśam (Introduction) In the two preceding thirumozhis (1.8 and 1.9), the venerable yaśōdāp pirāṭṭi had expressed her profound desire to relish the divine, child-like pastimes of Lord kṛṣṇa.

Following these events, the blessed residents of gōkulam who were present during that glorious era desired to behold another of Lord kṛṣṇa’s endearing childhood games: the playful act of appūcchi.

This is a charming antic where a child folds back his upper eyelids, revealing the reddish inner portion and creating the amusing impression of an insect or a small creature appearing there.

periyāzhvār, through his deep affection, embraced this quality of simplicity, envisioning the Supreme Lord as his own child and treating His cosmic eminence as a quality displayed only on rare occasions.

தாய்ப்பால் உண்ண அழைத்தல் Kaliviruththam / கலிவிருத்தம் Will focus only on beautiful red eyed Thirumāl Will go to Vaikuṇṭam and remain with the Lord For the child Krishna, it's always about playing. He doesn't feel hunger! He doesn't notice the passage of time! He played. He slept.

If a child sleeps hungry, how can a mother bear it? Yashoda wakes Krishna up to feed him milk. The āzhvār, embodying Yashoda, calls out to Krishna. குழந்தை கண்ணபிரானுக்கு எப்போதுமே விளையாட்டு. பசியும் தெரியவில்லை! பொழுது போவதும் தெரியவில்லை! விளையாடினான். உறங்கிவிட்டான்.

காது குத்தல் Eḻuchīrk Kaḻinediladi Āsiriya Viruththam / எழுசீர்க் கழிநெடிலடி ஆசிரிய விருத்தம் Will always be devotees of Achudan Will become a devotee and remain as one forever One of the actions of little children is showing insects. Similarly, Krishna is playing by showing an insect.

The Gopis delight in the child's antics. The āzhvār, overwhelmed by devotion, experiences and enjoys this play as if witnessing it directly. சிறு குழந்தைகளின் செயல்களுள் பூச்சி காட்டுதல் ஒன்று. அவ்வாறு கண்ணனும் பூச்சி காட்டி விளையாடுகிறான். கோபியர்கள் குழந்தையின் செயலைக் கண்டு களிக்கிறார்கள்.

குழல்வாரக் காக்கையை வா எனல் Kaliththāḻisai, Taravu Kocchakakkalippā / கலித்தாழிசை, தரவு கொச்சகக்கலிப்பா Getting rid of all your bad karma Getting rid of all your deeds/karma and their results Raising a child is indeed a battle.