viNNeela mElAppu (577-586)

 

viNNeela mElAppu (577-586)

viNNeela mElAppu

Sending the clouds as Her ambassador to Him 

viNNeela mElAppu virittAr pOl mEhangAL 
 teNNeer pAi vEngaDattu en tirumAlum pOndAnE | 
kaNNeerhaL mulai kuvaTTil tuLi SOra chOrvEnai 
peNNeermai eeDazhikkum idu tammakkOr perumaiyE || One || 

Oh! Clouds! You spread yourself throughout the sky. Normally kaNNan is seen with you always. Has He come with you here? Clouds keep quiet without making any reply. In fact, kaNNan has not come. They know that if He is not here she will feel very sad. Hence they keep quiet. ANDAL now comes to know the truth. Suddenly tears run down from her eyes. She asks the clouds ‘why hasn’t He come? He knows very well that I shall feel unhappy if I don’t see Him. Or does He think it is something great to make me cry?’

mA mutta nidi Soriyum mA muhilhAL vEngaDattu 
chAmattin niram koNDa tALALan vArttai ennE | 
kAmatteeyuL puhundu kaduvappaTTu iDai kangul 
EmattOr tenralukku ingu ilakkAi nAn iruppEnE || Two || 

 ‘Oh! Clouds! You bring pearls and gold as raindrops. You had been to tirumalai. Have you brought any news from Him for me?’ they keep quiet. ‘Oh! You can give pearls to others, can’t you give a words to my ears? You are merciless. Don’t you know my condition? The fire of love has entered into my body and burning me slowly. The breeze from the south fans it adding to my agony. If I can hear a word from Him it would greatly reduce my suffering. Oh! How long should I suffer like this?’

oLi vaNNam vaLai Sindai urakkattODu ivai ellAm 
eLimaiyAl iTTu ennai eeDazhiya pOyinavAl | 
kuLir aruvi vEngaDattu en gOvindan guNam pADi 
aLiyatta mEhangAL Avi kAttiruppEnE || Three || 

Oh! Clouds! All my beauty, my complexion, my bangles, my heart and my sleep and everything that is mine I lost pining for Him. I am now left only with my prANa as a living dead. How can I retain my prANa? But I have to retain it at any cost because I still hope He will come. I think I shall chant His name, sing His kalyANa guNa to sustain my life.

minnAhattu ezhuhinra mEhangAL vEngaDattu 
tannAha tirumangai tangiya Seer mArvarkku | 
ennAhattu iLam kongai virumbittAm nADorum 
ponnAham pulhudarkku en purivuDaimai SeppuminE || Four || 

Oh! Clouds! You with your lightening streaks resemble BagavAn. He is dark with pirATTi in His tirumArbu. She is said to be lightening like. I want you to do one thing for me - go and tell Him that my young and firm breasts want His embrace. If He does that I shall regain whatever I had lost.

vAn koNDu kiLarndu ezhunda mA muhilhAL vEngaDattu 
tEn koNDa malar Sidara tirandu eri pozhiveerhAL | 
ooNkoNDa vaLLuhirAl iraNiyanai uDal iDandAn 
tAn koNDa SarivaLaihaL tarumAhil SATTruminE || Five || 

Oh! Dark clouds! You rise in the sky in clusters and occupy the whole length and breadth of it. You pour such heavy rain as to scatter the flowers laden with honey. I needed those flowers when I had samslESa with Him. But now I don't have Him nearby. What do I do with these flowers? But when I have samslESa you should bring them to me. I need one more help from you. I want the bangles that I lost on seeing Him. During vislESa my body became thin and I lost my bangles. If I have Him again I will be my old self. Then my bangles become objects of enjoyment. Whether He agrees or not it is up to Him. But you tell Him to give my bangles – sATTrumin.

Salam koNDu kiLarndu ezhunda taN muhilhAL mAvaliyai 
nilan koNDAn vEngaDattE nirandEri pozhiveerhAL | 
ulangu uNDa viLangani pOl uL meliya puhundu ennai 
nalangoNDa nAraNarku en naDalai nOi SeppuminE || Six || 

Oh! Clouds! You take away the water from the sea and rise high spreading your form all over the sky. I am sure you are over tiruvEngaDam too. You know kaNNan who as vAmana took away the land from mahAbali. He has now taken away my spirit by entering my soul like a fruit fly sucking the sap from the fruit. He makes me suffer beyond my endurance. Please tell Him ‘this is how she suffers because of you’.

Sanga mA kaDal kaDaindAn taN muhilhAL vEngaDattu 
chengaN mAl SEvaDikeezh aDi veezhchchi viNNappam | 
kongai mEl kungumattin kuzhambu azhiya puhundu oru nAL 
tangumEl ennAvitangum enru uraiyeerE || Seven || 

kaNNan churned the ocean at the request of dEvAs. I am sure He will not refuse my (His dAsAs) request too. He should come here so that I can enjoy His samslESa at least for one day. Only then I can retain my prANa in my body. To ANDAL whose agony of separation of beyond words, is one day of samslESa is enough to satisfy her grand desire? No. It can at least make her live hoping again and again for more samslESAs

kAr kAlattu ezhuhinra kAr muhilhAL vEngaDattu 
pOr kalattu ezhundaruLi porudavanAr pEr Solli | 
neer kAlattu erukkil ampazha ilai pOl veezhvEnai 
vAr kAlattu orunAL tam vASaham tandu aruLArE || Eight || 

Oh! Clouds! kaNNa told me that He would come during rainy season. Normally people who have gone out on trade or war do come home during the four months of rainy season. But He has not at least you, Oh! Clouds! Who resemble His color and compassion have come. I thought I would at least do ‘nAma sankeertana’ if not His samslESa. Hence I started chanting rAma nAma who always had His BaktAs in His mind and did ‘virOdhi nirasana’ (killing of their enemies). But the very names reminded me of Him and I lost my color, my weight and my bangles. Still He doesn’t seem to take pity on me. Oh! God! Am I going to spend my whole life like this? Can’t He utter even a word or send some message to save me.

mada yAnai pOl ezhunda mA muhilhAL vEngaDattai 
padiyAha vAzhveerhAL pAmbaNaiyAn vArttai ennE | 
gati enrum tAnAvAn karudAdu Or peN koDiyai 
vadai SeidAn ennum Sol vaiyahattAr madiyArE || Nine || 

Oh! Clouds! Neither does He come Himself nor does He talk to me. I thought I would do kainkarya to Him as tiruanandAzhwAn does. No. He doesn’t care for me. Nor does He care for His reputation too. He is said to be the rakShaka for His Bakta. Look at what He does to me! People will blame Him and say ‘look at His rakShakatva! Mercilessly has He killed her, leave alone protect her’. kaNNa, You are always associated with serpent bed. Hence you have become like Him talking with two tongues (a liar).

nAhattin aNaiyAnai nannudalAL nayandu urai Sei 
mEhattai vEngaDakkOn viDu toodil viNNappam | 
pOhattil vazhuvAda puduvaiyar kOn kOdai tamizh 
Ahattu vaittu uraippAr avar aDiyAr AhuvarE || Ten || 

This the Pala Sruti. Those who read these pASurAs wherein ANDAL sends clouds as messenger to BagavAn at tirumala will do nitya kainkarya to Him at Paramapada.

karuppUram nARumO (567-576)

 

karuppUram nARumO (567-576)

karuppUram nARumO 

Relation of the Pancajanya conch to Her Lord

karuppooram nArumO kamala poo nArumO 
tiru pavaLa chevvAi tAn tittittirukkumO | 
maruppoSitta mAdavan tan vAi chuvaiyum nATTramum 
viruppuTTru kETkinrEn Sol Azhi veN SangE || One || 

ANDAL is jealous of pAnchajanya which often goes to His lips and taste its sweetness. Oh! pAnchajanya! I am really interested in knowing whether His red coral-like lips taste and smell like camphor or lotus? Please tell me!

kaDalil pirandu karudAdu panchaSanan 
uDalil vaLarndu pOi oozhiyAn kai tala | 
tiDaril kuDiyEri teeya aSurar 
naDalai paDa muzhangum tOTTrattAi nar SangE || Two || 

Oh! Sanka! Look how fortunate you are! You are born in a salt see where terrible creatures live; you grew up in the stomach of a rAkShasa. But still you have risen to such greatness when you climbed on to His hand. Your greatness lies not because of your living place (His hand) but because you taste His adarAmruta often. You make the enemies fall by your mere sound.

ANDAL is jealous of the Sanka not only because it tastes the sweetness of His mouth, but because it is similar to kaNNan in all respects. kaNNan was born in jail; brought up in AyarpADi; became the king of dwAraka, like Sanka He terrorized duryOdanAdis.

taDavaraiyin meedE Sarar kAla chandiran 
iDai uvAvil vandu ezhundAlE pOla neeyum | 
vaDa maduraiyAr mannan vAsudEvan kaiyil 
kuDi yEri veeTTrirundAi kOla perum SangE || Three || 

 The poorNa chandra of autumnal season is beautiful. He is compared to the Sanka. The mountain is compared to kaNNan, dark and beautiful. I am not as fortunate as you Oh! Sanka! says ANDAL.

chandira maNDalam pOl dAmOdaran kaiyil 
 andaram onrinri yEri avan Seviyil |
mandiram koLvAyE pOlum valamburiyE 
indiranum unnODu Selvattukku ElAnE || Four ||

Even SaratkAla chandra will disappear when it dawns; it wanes the next day. But Sanka never disappears nor wanes. His stay is permanent. Even the chakra which He holds in the other hand sometimes leaves His hand when it is discharged on an enemy. But Sanka is even more fortunate to be in His hand always. When He holds it is near His ears as if uttering some mantra. Even indra the king of the three worlds is not equal to your aiSwarya.

unnODu uDanE oru kaDalil vAzhvArai 
innAr inaiyAr enru eNNuvAr illai kAN| 
mannAhi ninra madusoodan vAyamudam 
pannALum uNhinrAi pAnchajanniyamE || Five || 

Oh! pAnchajanya! You are very fortunate. There are so many creatures in the sea where you are born. But does any one care to know about them or did any of them have this fortune of sitting in His hand and drinking the adarAmruta? Even I born in the human races have not had this opportunity. How lucky you are!

pOi teerttamADAdE ninra puNar marudam 
SAittu eerttAn kaittalattE Eri kuDi koNDu | 
SEi teerttamAi ninra SengaN mAl tannuDaiya 
vAi teerttam pAindADa vallAi valamburiyE || Six || 

If a person wants to take a holy dip he has to travel long distances. Sanka is very fortunate that he need not travel nor leave His hand. kaNNan Himself puts it in his mouth. So he can drink His adarAmruta, the holiest of holy water.

Sengamala nAN malar mEl tEnuharum annam pOl 
Sengat karumEni vAsudEvanuDaiya | 
angaittalamEri annavaSan Seiyyum 
SangaraiyA un Selvam SAla azhahiyadE || Seven || 

Sengamala poo is kaNNan’s tirumeni; annam is the Sanka; madu of the flower is the adarAmruta. Thus the comparison is total. How fortunate is the Sanka to have the permanent abode and drink the adarAmruta too.

uNbadu Sollil ulahaLandAn vAyamudam 
kaN paDai koLLil kaDal vaNNan kaittalattE | 
peN paDaiyAr unmEl perum pooSal SATTruhinrAr 
paNpala SeihinrAi pAnchajanniyamE || Eight || 

Oh! pAnchajanya! What you do is wrong. You never leave Him; either you are in His hand or you are in His mouth. Like an idle person eating the prasAda, taking bath in the temple tank and sleeping on the veranda of the temple, you sleep in His hand drink His amruta. ‘We are not given a chance to do so’ – cry all the ladies. You earn the hatred and jealousy of all of us.

padinArAm Ayiravar dEvimAr pArttiruppa 
madu vAyil koNDAr pOl mAdavan tan vAyamudam | 
poduvAha uNbadanai pukku nee uNDakkAl 
SidaiyArO unnODu Selva perum SangE || Nine || 

Oh! Fortunate Sanka! You either reside in kaNNan’s hand or His mouth. You never leave Him. There are sixteen thousand wives of kaNNan waiting for their turns to enjoy His adarAmruta. But what is the use of waiting? You think you alone are entitled to enjoy Him. Won’t they contend with you for your actions? You cause displeasure to all of us.

pAnchajanniyattai parbanAbanoDum 
vAinda perum SuTTram Akkiya vaN puduvai | 
Einda puhazh paTTar pirAn kOdai tamizh eeraindum 
Aindu Etta vallAr avarum aNukkarE || Ten || 

ANDAL ends these pASurAs with the Pala Sruti. Those who read and meditate these ten pASurAs will be liked by Him as the pAnchajanya is.

vAraNamAyiram (556-566)

 

vAraNamAyiram (556-566)

vAraNamAyiram
Describing Her dream of wedding the Lord

vAraNam Ayiram Soozha valam Seidu 
nAraNa nambi naDakkinrAn enru edir | 
pooraNa porkuDam vaittu puram engum 
tOraNam nATTa kanA kaNDEn tOzhee nAn || One || 

ANDAL is describing her dream to one of her friends. She dreamt she is getting married to nArAyaNa. The previous day to the marriage the whole city is decorated giving a festive look. The porkuDam are placed in the marriage hall. nArAyaNa is arriving dressed as a groom surrounded by thousand elephants decorated to suit the function. The ‘vAdyagoSTi’ play musical instruments when He comes.

nALai vaduvai maNam enru nALiTTu 
pALai kamuhu pariSuDai pandarkeezh | 
kOLari mAdavan gOvindan enbAnOr 
kALai puhuda kanA kaNDEn tOzhee nAn || Two || 

Oh! My dear friend! Listen to my dream – when nArAyaNa enter the marriage hall, the elders of both the parties sit together and make engagement and fix that such and such a boy marries such and such a girl at such and such a time. The marriage hall is decorated with auspicious betel nut leaves and bunches. The bridegroom is called by thousand names. They perform certain religious rites previous to marriage.

indiran uLLiTTa dEvar kuzhAm ellAm 
vandu irundu ennai mahat pESi mandirittu | 
mandira kODi uDutti maNamAlai 
andari SooTTa kanA kaNDEn tOzhee nAn || Three || 

ANDAL continues her narration – indra and all the dEvAs came with great enthusiasm to this earth to take part in the kalyANa mahOtsava of their Lord. They do all the arrangement for the marriage. They talked to the bride’s people about how it should be conducted. They decide about the gifts from both the sides, ornaments, dresses etc. Then they arrange the marriage to be conducted on the very next day since any obstacle may come if there is delay. Immediately, as a token of starting of the ceremony the sister-in-law durga gifts the bride the beautiful saree and a garland to be worn.

mahat pESi – this girl to be given in marriage to this person.
mandirittu – to talk in secrecy about the gifts and bride money.
mandira kODi – the dress for the marriage

durga is called andari because she disappeared in the sky as kamsa try to kill her. Since she is born to dEvaki she becomes the sister-in-law to ANDAL.

nATTriSai teertam koNarndu nani nalhi 
pAppana chiTTarhaL pallAr eDuttu Etti | 
pooppunai kaNNi punidanODu entannai 
kAppu nAN kaTTa kanA kaNDEn tOzhee nAn || Four || 

tOzhi! During Sree rAma paTTAbiSEka the vAnarAs brought ‘teerta’ from all the quarters. Likewise BrAhmaNAs have brought the teerta from all directions and sprinkle several times chanting mantras on both of us. They tied kankaNa on our wrists.

kadiroLi deepam kalaSamuDan Endi 
SadiriLa mangaiyar tAm vandu edir koLLa | 
maduraiyAr mannan aDi nilai toTTu engum 
adira puhuda kanA kaNDEn tOzhee nAn || Five || 

Oh! My dear friend! I saw in my dream such beautiful young girls who are so beautiful as to attract the attention of all assembled there. They were carrying deepa and kalaSa in their hands to invite the Bridegroom. The King of madura put on the pAduka and started walking in a royal dignity shaking the earth.

mattaLam koTTa variSangam ninrooda 
muttuDai tAmam nirai tAzhnda pandarkeezh | 
maittunan nambi madusoodan vandu ennai 
kaittalam paTTra kanA kaNDEn tOzhee nAn || Six || 

ANDAL says to her friend – ‘He came into the marriage hall with pAduka on. The hall was decorated with pearl garlands hanging from the ceiling. As He came there was the beating of drums and blowing of conches. He came to take my hand into His (pAnigrahaNa)’.

vAi nallAr nalla marai Odi mandirattAl 
pASilai nANal paDuttu paridi vaittu | 
kAi Sina mA kaLirannAn en kai paTTri 
tee valam Seyya kanA kaNDEn tOzhee nAn || Seven || 

After the pAnigrahaNa the couples hold hands and go round the agni (pradakShiNa) with priest chanting the vEda mantras loudly. kaNNan looked like a proud war elephant – proud because He married ANDAL.

immaikkum EzhEzh piravikkum paTTrAvAn 
nammai uDaiyavan nArAyaNan nambi | 
SemmaiyuDaiya tirukkaiyAl tAL paTTri 
ammi midikka kanA kaNDEn tOzhee nAn || Eight || 

kaNNapirAn is the SESi and receives our kainkarya. He puts my foot on stone this is called ‘aSmArOhaNam’. During the marriage there is some argument between the two parties – of bride and groom. The groom likes her so much that He catches hold of her leg. When BagavAn is in samslESa it is He who falls on her feet. It is not like upadESa samaya – when the SESa holds the master’s feet. It is to symbolize that the bride will be steadfast in her ‘pativrata dharma’.

variSilai vAN muhattu ennaimAr tAm vandiTTu 
erimuham pArittu ennai munnE nirutti | 
arimuhan achchutan kaimEl en kai vaittu 
porimuhandu aTTa kanA kaNDEn tOzhee nAn || Nine || 

After ‘ammi midittal’ comes ‘rAja hOma’ i.e., offering rAja into the sacrificial fire. This practice is found in prayOgachandrika. It is done by the bride’s brother. ANDAL says ‘my brothers came and made me stand in front of the fire and placed my hand on His and offered pori into the fire’.

kungumam appi kuLir SAndam maTTittu 
mangala veedi valam Seidu maNa neer | 
 angavanODum uDan Senru angu AnaimEl 
manjanamATTa kanA kaNDEn tOzhee nAn || Ten || 

For a long time ANDAL and kaNNan were sitting in front of the sacrificial fire to do certain rites. In order to cool their body they smeared kunkum and sandal paste. Then they are taken in a procession along the streets decorated for marriage. Finally they come to the marriage hall where they were given ‘mangala neerATTu’.

AyanukkAha tAn kaNDa kanAvinai 
vEyar puhazh villiputtoor kOn kOdai Sol | 
tooya tamizh mAlai eeraindum vallavar 
vAyu nan makkaLai peTTru mahizhvarE || Eleven || 

This is the Pala Sruti. ANDAL has in her dream married kaNNan which she narrates to her friend. This shows how she desires deeply to be with Him. Those who read them will have good children.

thaiyoru thingaLum (504-513)

 

thaiyoru thingaLum (504-513)

thaiyoru thingaLum 

(Praying to Kama to join Her with Sri Krishna)

 

ANDAL performed the “mArhazhi nOnbu” to obtain kaNNan. Though she saw Him and requested His kainkarya, she failed to get His samslESa (union). Now she performs a tai nOnbu (the next month of mArhazhi), for the whole month. On the first day of mAsi (after tai) she makes a pooja for kAmadEva (manmatha, the god of love) and his brother sOma. 

 

tai oru tingaLum tarai viLakki taN maNDalam iTTu mASi munnAL 

aiya nuN maNal koNDu teru aNindu azhahinukku alangarittu ananga dEvA| 

uyyavumAngolO enru Solli unnaiyum umbiyaiyum tozhudEn 

veyyadOr tazhal umizh Sakkarakkai vEngaDavarkku ennai vidikkiTTriyE || One ||

 

ANDAL hears from elders that if she worships kAmadEva and his brother she may have her desires fulfilled i.e., to be with kaNNan and enjoy His company. For that purpose she hand performed vrata in the month of tai. On the first day of mAsi she does the pooja of kAmadEva. For the whole month of Thai she cleaned the street through which kAman passes, sprinkling water and drawing (kOlam) with the fine sand powder. Why? – to get kaNNan who has left His abode of paramapada, comes here in tiruvEngaDam in order to uplift the samsAris from the mire of samsAra and take them to paramapada.

veLLai nuN maNal koNDu teru aNindu veL varaippadan munnam turai paDindu 
muLLum illA chuLLi yeri maDuttu muyanru unnai nOrkinrEn kAmadEvA | 
kaLLavizh poongaNai toDuttu koNDu kaDal vaNNan enbadOr pErezhudi 
puLLinai vAi piLandAn enbadOr ilakkinil puha ennai eihiTTriyE || Two ||

The kAman nOnbu is performed by decorating the street with fine white sand powder; taking bath early in the morning in a river; offering chulli which are pure i.e., not only free from ants etc., but free from thorns etc. and worship him.

matta nannarumalar murukka malar koNDu muppOdum unnaDi vaNangi 
tattuvamili enru nenjerindu vASahattu azhittu unnai vaidiDAmE | 
kottalar poongaNai toDuttu koNDu gOvindan enbadOr pErezhudi 
vittahan vEngaDavANan ennum viLakkinil puha ennai vidikkiTTriyE || Three ||

The first line talks of the nOnbu, the second line of what will happen if he doesn’t fulfill her wishes, the third and fourth lines requesting him to help her reach gOvinda.

manmatha is a rajOguNa dEvata. So he likes the matta malar and murukka malar.
mppOdum – dawn, noon and dusk – three sandis

Hey! manmatha! If you don’t fulfill my wish I may curse you out of anger; erase your name and stop this nOnbu. I shall tell everyone that you are a liar who never fulfills the wishes of those who worship him. Thus shall I spoil your reputation. If you want all these things not to happen then fulfill my wish. What is the wish? – to help me reach gOvinda.

Suvaril purANa nin pErezhudi churava nal koDihaLum turangangaLum 
kavari piNAkkaLum karuppu villum kATTi tandEn kaNDAi kAmadEvA |
avara pirAyam toDangi enrum Adarittu ezhunda en taDamulaihaL 
tuvarai pirAnukkE Sankarapittu tozhudu vaittEn ollai vidikkiTTriyE || Four || 

Suvaril ezhudi vaittu – ANDAL promises kAmadEva that she will not forget him if she gets kaNNan. Hence she says I shall write your name on the wall; not only your name but also the things which you like – flag, horses and girls with fans and your ikShudaNDa (sugarcane bow). My breasts are young and firm. They are there for kaNNan to enjoy. I shall not let any one but Him to enjoy them. Please, kAmadEva help me get Him before the breasts lose their youth and beauty.

vAniDai vAzhum avvAnavarkku maraiyavar vELviyil vahutta avi 
kAniDai tirivadOr nari puhundu kaDappadum mOppadum Seivadoppa | 
ooniDai Azhi Sangu uttamarkku enru unnittu ezhunda en taDa mulaihaL 
mAniDavarkku enru pEchchu paDil vAzhahillEn kaNDAi manmadanE || Five || 

The BrAhmaNAs performs yAgAs in which the sacrificial offerings are poured into the sacred fire for dEvatAs like indra, varuNa and others. This havis is given only to them, not to any one else. Similarly my breasts are offered only to kaNNan and no one else. If there is any talk of my marrying a human being I shall not live.

uruvuDaiyAr iLaiyArhaL nallAr Ottu vallArhaLai koNDu vaihal 
teruviDai edir koNDu panguni nAL tirundavE nOrkinrEn kAmadEvA | 
karuvuDai muhil vaNNan kAyA vaNNan karuviLai pOl vaNNan kamala vaNNa 
tiruvuDai muhattinil tiru kaNhaLAl tirundavE nOkku enakku aruL kaNDAi || Six || 

“Hey! kAmadEva! I perform the nOnbu by receiving and honoring you when you come this way there are people who are well versed and good followers of kAma SAstra”. Normally it is the practice to go behind those well versed in vEdAs and vEdic teachings to worship BagavAn. Since it is kAmadEva who is worshipped here, ANDAL follows the people well versed in kAmaSAstra. tirundavE nOrkinrEn – I shall duly perform the nOnbu though I know well it is swaroopa virOdha I request you kindly assist in making kaNNan love me.

kAyuDai nelloDu karumbu amaittu kaTTi ariSi aval amaittu 
 vAyuDai maraiyavar mandirattAl manmadanE unnai vaNanguhinrEn | 
tEeSam mun aLandavan tirivikiraman tiru kaihaLAl ennai tEeeNDum vaNNam 
SAyuDai vayirum men taDa mulaiyum taraNiyil talai puhazh tarakkiTTriyE || Seven ||

Oh! kAmadEva! I need your blessings in order that kaNNan should enjoy my beauty which I have preserved for Him alone. In order to invoke your blessings I take the help those well versed in kAmaSAstra; they shall chant the mantras of that SAstra with offerings of rice, sugarcane, jaggery, paddy and beaten rice etc.

mASuDai uDamboDu talai ulari vAipuram veLuttu oru pOdum uNDu 
tESuDai tiraluDai kAmadEvA nOrkinra nOnbinai kurikoL kaNDAi | 
pESuvadu onru uNDu ingu emberumAn peNmaiyai talai uDaittu Akkum vaNNam 
kESava nambiyai kAl piDippAL ennum ippEru enakku aruL kaNDAi || Eight || 

ANDAL reveals to kAmadEva her condition of pining for love. “I don’t have any interest in keeping my body clean; nor to comb my hair and wear beautiful flowers on them; nor to eat betel leaf (which is an item of enjoyment); nor do I have any appetite. I eat only once in order to survive in the hope of seeing Him sometime. I request you kAmadEva to help me to reach Him and fall at His feet”. So far ANDAL was talking of enjoying Him. Now she talks of falling at His feet. Why? She thinks she can achieve what she wants by begging Him.

tozhudu muppOdum un aDi vaNangi toomalar tooi tozhudu EttuhinrEn 
pazhudinri pAr kaDal vaNNanukkE paNi Seidu vAzha perAviDil nAn | 
azhudazhudu alamandu ammA vazhanga ATTravum adu unakku uraikkum kaNDAi 
uzhuvadOr eruttinai nuham koDu pAindu ooTTaminri turandAl okkumE || Nine || 

After worshipping kAmadEva she falls at His feet and requests to fulfill her wishes. I shall worship you three times a day – three sandis – dawn, noon and dusk with offering flowers and singing hymns. Please fulfill my ambition of uniting with Krishna. If you fail to do that I shall cry and cry till the tears dry and like a mad woman roam about the street shouting loudly ammA! ammA! . Those who see me in this condition will certainly blame you and say “what is this! He is not giving her the fruits of her prayers and vrata”. It is like a farmer who, after extracting all the work from the ox in his field drives without even feeding him beating with the yoke.

karuppu vil malar kaNai kAmavELai kazhaliNai paNindu angu Or kari alara 
maruppinai oSittu puLvAi piLanda maNi vaNNarku ennai vahuttiDu enru | 
poruppanna mADam polindu tOnrum puduvaiyar kOn viTTu chittan kOdai 
viruppuDai in tamizh mAlai vallAr viNNavar kOn aDi naNNuvarE || Ten || 

O Lord in mortal form deserving a thousand names! Were you to become our master’s son-in-law, would that relieve our pains? We were waiting for the god of love, for this is spring time. Naughty Sire! Do not come and break our sand castles.

This is the Pala Sruti. ANDAL the daughter of periyAzhwAr of Sree villiputtoor has pleaded kAmadEva to unite her with kriSNa. Those who meditate on these pASurAs will reach paramapada.

nAmamAyiram (514-523)

 

nAmamAyiram (514-523)

nAmamAyiram

Yadava girls pleading with Lord Krishna not to trouble them

(The gOpi girls play “SiTTril izhaittAl” – building sand houses or drawing sand designs. kaNNan comes and spoils their play. The girls get angry with Him.)

 nAmam Ayiram Etta ninra nArAyaNA naranE unnai
 mAmi tan mahanAha peTTrAl emakku vAdai tavirumE |
kAman pOdaru kAlam enru panguni nAL kaDai pArittOm
 teemai Seyyum SireedarA engaL SiTTril vandu SidaiyElE || One ||

You are always being sung by the nitya sooris in paramapada. You have thousands of names revealing Your infinite guNAs and glories. You come down to ayOdhya as daSaratha’s son in order to show the way of dharma to the people. But what do You do? You spoil the play of small innocent girls like us. We are praying kAmadEva to get You as our husband. But will we be happy if we marry You, naughty as You are? Don’t spoil our design. BagavAn says “if You want to reach me and the means. Don’t pursue some other path”. But gOpis say “well! kaNNa! What You say is true. But our goal is not any other puruSArtha. It is only You. So we resort to the worship of kAmadEva in order to get You”.

 inru muTTrum muduhu nOva irundu izhaitta ichchiTTrilai 
nanrum kaNNura nOkki nAm koLum Arvam tannai taNihiDAi | 
anru bAlakanAhi Alilai mEl tuyinra em AdiyAi 
enrum untanakku engaL mEl irakkam ezhAdadu em pAvamE || Two ||

 kaNNa! we draw these figures with soft fine sand to please kAmadEva who comes through this street in the month of panguni. But You spoil them. Why don’t You just watch and say some encouraging words? You don’t have any compassion on us. Wasn’t it You who swallowed the whole creation and protected them in Your stomach out of sympathy for the jeevAs? Why aren’t You as merciful on us? Probably we have committed so much of sins that we don’t deserve such mercy from You!

guNDu neer urai kOLaree madayAnai kOL viDuttAi unnai 
kaNDu mAluruvOnhaLai kaDai kaNhaLAl iTTu vAdiyEl | 
vaNDal nuN maNal teLLi yAm vaLai kaihaLAl SiramappaTTOm 
teNDirai kaDal paLLiyAi engaL SiTTril vandu SidaiyElE || Three || 

kaNNa! You lie on the deep sea; You are fearless like a lion; You are merciful even to an elephant gajEndra; You lie on the tirupArkaDal to hear the sufferings and complaints of the dEvAs. But kaNNa! Why are You not compassionate on us? Your look has lots of mischief concealed in it. In fact, You should feel pity on us who collect fine sand and sift it to draw figures. The whole day we do it with our backs paining but You spoil it in a minute.

peyyum mA muhil pOl vaNNA unran pEchchum Seihaiyum engaLai 
maiyalETTri mayakka un muham mAya mandiram tAn kolO | 
noyyal piLLaihaL enbadarku unnai nOva nAngaL uraikkilOm 
Seyya tAmarai kaNNinAi engaL SiTTril vandu SidaiyElE || Four || 

 kaNNa! You are dark like the rainy clouds. But You are merciless. You look very handsome and utter very soft words but we know they are feigned. Still when we look at Your face we fall for You. What mantra do You use to make us mad? We think of scolding You for all Your mischief but we feel You may think us indecent and shun our company. Therefore we keep quiet. Please don’t spoil our SiTTril.

veLLai nuN maNal koNDu SiTTril viSittirappaDa veedivAi 
teLLi nAngaL izhaitta kOlam azhittiyAhilum unran mEl | 
 uLLam ODi uruhalallAl urODam onrum ilOm kaNDAi 
kaLLa mAdavA kESavA un muhattana kaNhaL allavE || Five || 

kaNNa! We have collected white sand, sifted and drawing this design from the morning. They are wonderful and those who see them are astonished at its beauty. Since kAmadEva is a rajasik dEvata we don’t want to displease him. You spoil the design. We feel sad and our hearts break. But kaNNa we are not at all angry with You. Why don’t You appreciate them as the others do? Don’t You have eyes to do so?

muTTrilAda piLLaihaLOm mulai pOndilAdOmai nAL torum 
SiTTril mEliTTu koNDu nee Siridu uNDu tiNNena nAm adu | 
kaTTrilOm kaDalai aDaittu arakkar kulangaLai muTTravum 
SeTTru ilangaiyai pooSalAkkiya SEvakA emmai vAdiyEl || Six || 

We are young lasses of AyarpADi, not much intelligent enough to cope with You. You do some mischievous gestures and actions which we don’t understand. Under the pretext of seeing the SiTTril and spoiling You come here everyday and behave in an ungentlemanly way. You destroyed Lanka and the whole clan of rAkShasAs for the piraTTi’s sake. We know Your valor. But we are not rAkShasAs only innocent Ayar girls. Please kaNNa have mercy on us.

pEdam nangu arivArhaLODu ivai pESinAl peridin Suvai 
 yAdum onru ariyAda piLLaihaLOmai nee nalindu en payan | 
Oda mA kaDal vaNNA un maNavATTi mAroDu Soozharum 
 SEtu bandam tiruttinAi engaL SiTTril vandu SidaiyElE || Seven ||

 kaNNa! You not only do gestures but also speak words which are beyond our capacity to understand. Go and speak them to people who understand and counter argue with You. Then You will have fun in it. We are innocent as well as ignorant. kaNNa! we plead You don’t spoil the SiTTril. Go away! We swear on Your pirATTi’s. Leave us alone and get out.

vaTTa vAi chiru toodaiyODu SiruSuLahum maNalum koNDu 
iTTamA viLaiyADuvOngaLai SiTTril eeDazhittu en payan | 
toTTudaittu naliyEl kaNDAi SuDar chakkaram kaiyil EndinAi 
kaTTiyum kaittAl innAmai aridiyE kaDal vaNNanE || Eight || 

kaNNan doesn’t listen to their pleadings; still wants to spoil their play. So He holds their hands and do such things as to prevent them from drawing the SiTTril. They get angry and do “go away! Don’t touch us!”. kaNNan asks “why?”. “well! You have being to so many girls and we don’t want You here”. “look! I am sarvESwara. I am having this chakrAyudha”. “we don’t care Your sarvESwaratva. Go away! We don’t like You! When we have a bitter tongue do we enjoy eating sweets?”.

kaDal vaNNa – You are like sea. Is there any use of sea water? Can’t even drink and take bath. Just we can look at the water, except that it has no use.

muTTratooDu puhundu nin muham kATTi pun muruval Seidu 
SiTTrilODu engaL Sindaiyum Sidaikka kaDavaiyO gOvindA | 
muTTra maNNiDam tAvi viNNura neeNDu aLandu koNDAi emmai 
paTTri mei piNakkiTTakkAl inda pakkam ninravar en SollAr || Nine || 

 kaNNan was doing mischief with the gOpi girls. They could not tolerate and ask Him to go and He won’t go. Hence without His knowledge the girls slip into the courtyard inside the house and shut the door behind them. They start playing again. Suddenly He appears before them giving a winning smile. On seeing His face and the smile they lose their heart. Very well knowing He had conquered them He becomes naughty again and crosses the boundary of decency. They are afraid that people may speak ill of them enjoying all the while His company.

 periyavAchchAn piLLai comments that this pASuram clearly indicates the samSlESa of kaNNan with the gOpis.

Seedai vAyamudam uNDAi engaL SiTTril nee SidaiyEl enru 
veedi vAi viLaiyADum Ayar Sirumiyar mazhalai chollai | 
vEdavAi tozhilArhaL vAzh villiputtoor man viTTu chittan tan 
kOdai vAi tamizh vallavar kuraivinri vaihundam SErvarE || Ten || 

Sree rAma enjoyed the adarAmruta of seeta pirATTi. Sree kriSNa enjoyed the adarAmruta (the words) of AyarpADi girls. Those who enjoy the above pASurAs will enjoy the permanent abode of paramapada.

kOzhi azhaippathan munnam (524-533)

 

kOzhi azhaippathan munnam (524-533)

kOzhi azhaippathan munnam

Yadava girls pleading with Lord Krishna to return their clothes 

kOzhi azhaippadan munnam kuDaindu neerADuvAn pOndOm 
Azhiyan Selvan ezhundAn aravaNai mEr paLLi koNDAi | 
Ezhamai ATTravum paTTOm ini enrum poihaikku vArOm 
tOzhiyum nAnum tozhudOm tuhilai paNittu aruLAyE || One || 

 kaNNan always used to be with girls throughout the night and go home very late. Hence He normally does not get up early. So thinking the gOpis have come to lake to take bath before kaNNan comes to tease them. But today He has come early and started teasing them by taking away their clothes kept on the bank. They plead Him to give back their clothes. “kaNNa! if You don’t give our clothes how can we come to the shore?” “plead me by making anjali to me” says kaNNa. They raise one hand only. kaNNan refuses saying “it is not proper to do with one hand. Do it with both hands I say!” Since they cannot raise both hands, two girls join one hand of each and do anjali – tOzhiyum nAnum tozhudOm . “Azhiyan Selvan ezhundAn” – the sun is called selvan because BagavAn is antaryAmi.

idu en puhundadu ingu andO ippOihaikku evvAru vandAi 
maduvin tuzhAi muDi mAlE mAyanE engaL amudE | 
vidi inmaiyAl adu mATTOm vittaha piLLAi viraiyEl 
kudi koNDu aravil naDittAi kurundiDai koorai paNiyAi || Two || 

 kaNNa! why did You come? How did You come? This is not our usual meeting place. We thought You never knew that we are here! But look at this! He has come today even before dawn! You call us for samslESa . We don’t agree! Why? Ask kaNNan. “No. May be it is our fate that we don’t want it”. “I come to You now” - says kaNNa. gOpis refuse - saying “Don’t be in a hurry”. We want to go home. Give us our clothes that You have kept on the kurunda tree. “ kaNNa You sat on the top branch of the kadamba tree as You are now today, You jumped on kALiya and danced on him”.

ellE eedenna iLamai emmanaimAr kANil oTTAr 
pollAngu eedenru karudAi poongurundu Eri irutti | 
 villAl ilangai azhittAi nee veNDiyadu ellAm taruvOm 
pallArum kANAmE pOvOm paTTai paNittu aruLAyE || Three || 

Sree rAma! You destroyed the city of lanka with your bow. That is the valor that You rightly showed. Now kaNNa! You show your valor on us girls by stealing our clothes. How can we go home? If mothers see us in this condition they will surely not allow us inside. You don’t think it is wrong. Whatever You ask we shall give. Please give our dresses back. We will go home soon unawares. You are sitting like a flower on the fully blossomed tree.

parakka vizhittu engum nOkki palar kuDaindu ADum Sunaiyil
arakka nillA kaNNa neerhaL alamaruhinravA pArAi |
 irakkamEl onrum ilAdAi ilangai azhitta pirAnE
kurakkaraSu Avadu arindOm kurundiDai koorai paNiyAi || Four ||

Oh! kaNNa! this is the lake where many girls take bath. We are crying for a long time. Even if we try not to cry the tears keep flowing. You don’t seem to understand our plight. Please see how we cry. kaNNa! You are utterly merciless. You climb the tree as if You are a monkey. You keep our clothes and not let us go. We want to go home. Please listen to us.

kAlai kaduviDuhinra kayaloDu vALai viravi 
vElai piDittu ennaimArhaL OTTil enna viLaiyATTO | 
 kOla chiTTrADai palavum koNDu nee yEri yirAdE 
kOlam kariya pirAnE kurundiDai koorai paNiyAi || Five || 

We have come here before dawn. We have not gone home and yet it is getting late. Our brothers may come here in search of us. If they see what You are doing they may drive You out with their sharp spears. Then that it is the end of your play. So give us the dresses and let us go home.

taDattavizh tAmarai poihai tALhaL em kAlai kaduva 
viDattEL erindAlE pOla vEdanai ATTravum paTTOm |
kuDattai eDuttu yEra viTTu koottADa valla engOvE 
paDiTTrai yellAm tavirndu engaL paTTai paNittaruLAyE || Six || 

Not only the fish but the stalks of these big lotuses hurt us terribly like the bite of a scorpion. Oh! kaNNa! we are suffering awfully standing in the water for a long time. You are an expert in “kuDakoottu”. Why don’t You give back our dresses? We want to go home.

neerilE ninru ayarkkinrOm needi allAdana SeidAi 
ooraham SAlavum SEittAl oozhi yellAm uNarvAnE | 
Arvam unakkE uDaiyOm ammanaimAr kANil oTTAr 
pOraviDAi engaL paTTai poongurundu EriyirAdE || Seven || 

You keep awake musing over the rakshana of all the creatures of this jagat. Now You never seen to bother about a few of us. Oh! kaNNa! we are suffering a lot standing in the water. kaNNan says “ why don’t You go home?” “ Oh! Our houses are far off. kaNNa! we love you. Alas ! our mothers will be angry when they see our plight and when they hear us telling You we love You still. Come on! Give us our clothes”. kaNNan slowly lets the sarees hang from the branches. They try to catch them but could not. So they say “ let it down still further so we can take them”. But He won’t do that.

mAmimAr makkaLE allOm maTTrum ingu ellArum pOndAr 
 toomalar kaNhaL vaLara tollai irA tuyilvAnE | 
SEmamalanru idu SAla chikkAna nAmidu SonnOm 
kOmaLa Ayar kozhundE kurundiDai koorai paNiyAi || Eight || 

kaNNan doesn’t seem to listen to their pleading. They say “kaNNa if the elder people of this AyarpADi come to know about your actions You know what will happen!” “Well! All of You who are of such relationship as I can marry are here”. “No. There are others to very elderly to You like aunts and their mothers. Hence do not think You can do whatever You like and escape from punishment. We warn You strictly that You will be in trouble if You come home”.

kanjan valai vaitta anru kAriruL ellil pizhaittu 
 nenju tukkam Seyya pOndAi ninra ikkanniyarOmai | 
anja urappAL yaSOdai ANADa viTTiTTirukkum 
vanjaha pEichchi pAluNDa maSumaiyilee koorai tArAi || Nine || 

kaNNa! did You escape from the clutches of kamsa on that dark night only to come here and play foul tricks on us? We have gone to yaSOda several to complain about you. When she sees your face feigning innocence she never has the mind to scold You sternly. She simply tells “Oh! Don’t do this kaNNa!” and leave You at that. This encourages You more to do better wrongs. You are a shameless fellow. You are not like rAma who is all dignified. Didn’t You shamelessly drink the rAkShasi’s milk? That is why You behave like a rAkShasa! Come on! Give our dresses back. We want to go home for it is getting too late. Our mothers will be waiting anxiously for our return. If we delay anymore somebody will come in search of us and You will be caught red handed. We don’t want You to be punished. We still love You kaNNa!

kanniyarODu engaL nambi kariya pirAn viLaiyATTai 
ponniyal mADangaL Soozhnda puduvaiyarkOn paTTan kOdai | 
 inniSaiyAl Sonna mAlai eeraindum vallavar tAm pOi 
manniya mAdavanODu vaihundam pukkiruppArE || Ten || 

kaNNan had divyaleela with the AyarpADi girls. Both the girls and He enjoyed such place. These are the anuBava of ANDAL, the daughter of periyAzhwAr. Those who read them with BAvana will live in paramapada and enjoy Bagavat samslESa there.

mannu perumpugazh (545-555)

 

mannu perumpugazh (545-555)

mannu perumpugazh

Requesting the Koil birds to call for Her Lord 

mannu perum puhazh mAdavan mAmaNivaNNan maNi muDi maindan 
tannai uhandadu kAraNamAha en Sangu izhakkum vazhakku uNDE | 
punnai kurukkatti nAzhal Serundi podumbinil vAzhum kuyilE 
panni eppOdum irundu viraindu en pavaLa vAyan vara koovAi || One || 

ANDAL asked “kooDalE kooDiDu”. Now she expected His arrival after she had the even number indicating her wish fulfillment. But she didn’t see Him coming. Pining for Him she sends the Cuckoo as messenger. The Cuckoos living in the forest full of various kinds of trees asks her how it can help her. She gives the description of kaNNa as ‘mannu perum puhazh’, ‘mAmaNi vaNNan’, ‘maNimuDi maindan’ etc. She tells the bird how she lost her bangles on seeing Him for she suddenly became lean out of love. She asks the bird to coo His names and ask Him to come fast.

veLLai viLi Sangu inDangaiyil koNDa vimalan enakku uru kATTAn 
uLLam puhundu ennai naivittu nALum uyir peidu koottATTu kANum | 
kaLLavizh SeNbaha poo malar kOdi kaLittu iSai pADum kuyilE 
meLLa irundu mizhaTTri mizhaTTrAdu en vEngaDavan vara koovAi || Two ||

Oh! kOkilE! You are drinking the honey (sAra) leaving out the asAra part of the flower like a guru who takes only what is to be taken leaving aside the unessential from the scriptures. He enjoys it as you enjoy the honey. You sing out intoxication like a guru who sings from Bagavat anuBava.

The kOkila asks ‘what is your problem?’ ANDAL says ‘I repeatedly ask kaNNan to show me His divya mangaLa vigraha, but He refuses. He is in tiruvEngaDam waiting for me. He tortures me sitting in my heart. Oh! Death also doesn’t come to me. He persists on His adamantine behavior. He enjoys my plight’. The kOkila feels sorry and sings to please her. She says ‘kOkilE! Don’t sing. Go to tirumala and ask Him to come here’.

 mAtali tEr munbu kOl koLLa mAyan irAvaNan mEl SaramAri 
tAi talai aTTru aTTru veezha toDutta talaivan varavengum kANEn | 
pOdalar kAvil pudu maNam nAra pori vaNDin kAmaram kETTu un 
kAdaliyODu uDan vAzh kuyilE en karu mANikkam vara koovAi || Three ||

Oh! kOkilE! You enjoy the courtship of your mate listening to the humming of the bees who are intoxicated after drinking from the freshly bloomed flowers of this forest. Don’t you see how I pine for my lover who doesn’t care for me? He took lot of pains to go to Lanka by building a bridge across of the sea and waging war with the rAkShasa king rAvaNa, a ten-headed monster. He cut off the ten heads repeatedly (they grew as soon as they were cut). But is it difficult for Him to just come and see me? He is not seen anywhere even though He knows very well that I suffer His separation. Please go and tell Him my condition and ask Him to come now.

enburuhi ina vEl neDungaNhaL imai porundA pala nALum 
tunba kaDal pukku vaihundan enbadOr tONi perAdu uzhalhinrEn | 
anbuDaiyArai piruvuru nOyadu neeyum aridi kuyilE 
ponburai mEni karuLa koDiyuDai puNNiyanai vara koovAi || Four || 

I tell you my pitiable condition. Oh! kOkilE! My bones melt. I can stand no more on my legs; I feel like collapsing. My eyes refuse to sleep day and night. I neither eat nor sleep. It is as if for so many days I have been submerged in the ocean of sorrow of separation. I don’t find any means of coming out. I cannot swim. If I get a ferry in the form of BagavAn, I may come out. I am being tossed about here and there in the ocean by the waves of sorrow. Oh! kOkilE! I am sure we can understand my plight, you would have undergone the same kind of experience when you got separation from your mate. Hence you will certainly take pity on me and call Him here to save me. He has garuDa flag; so He can come here fast. He is called dharma incarnation. Hence He cannot refuse my rightful demands.

mennaDai annam parandu viLaiyADum villiputtoor uraivAn tan
 ponnaDi kANbadOr ASaiyinAl en poru kayar kaNNiNai tunjA | 
innaDiSiloDu pAlamudu ooTTi eDutta en kOla kiLiyai 
unnoDu tOzhamai koLLuvan kuyilE ulahaLandAn vara koovAi || Five || 

My kaNNan is in Sree villiputtoor which has many lakes where live swans flying and playing everywhere. Oh! My Cuckoo! If you ask Him to come here I shall be grateful and present my pet parrot to play with you. His unbound mercy is proclaimed in His vAmana avatAra. I wonder why He should be averse to me alone.

ettiSaiyum amarar paNindu Ettum iruDeekESan vali Seyya 
muttanna veN muruval Seyya vAyum mulaiyum azhahazhindEn nAn | 
kottalar kAvil maNi taDangaN paDai koLLum iLanguyilE en 
tattuvanai vara koohiTTriyAhil talai allAl kaimmAru ilEnE || Six || 

Oh! kOkilE! You have a nice niche to sleep in the garden. You are very happy and contented. I am not so. My kaNNan doesn’t come here however much I cry. Of course He is great, worshipped even by dEvAs and nityasooris. His beauty is such that no one can stay alive without losing his senses. I am a very common Ayar girl; nothing special about me. But I am determined about one thing – I shall lose my life if He doesn’t come to me. If you accomplish this I shall be very grateful forever and do your bidding.

pongiya pArkaDal paLLi koLvAnai puNarvadOr ASaiyinAl en 
kongai kiLarndu kumaittu kuduhalittu Aviyai Akulam Seiyyum | 
anguyilE unakkenna maraindu uraivu Azhiyum Sangum oN taNDum 
 tangiya kaiyavanai vara koovil nee SAla tarumam perudi || Seven ||

Oh! kOkilE! You ask Him to come to me. I have a strong desire for samslESa. But He is lying in pArkaDal quite indifferent to me. It is said He lies in order to hear the artanAda (cries of affliction). How then He doesn’t hear mine? See! My breasts wait for Him eagerly. Please ask Him to come.

SArngam vaLaiya valikkum taDakkai chaturan poruttam uDaiyan 
nAngaL emmil irundu oTTiya kachchangam nAnum avanum aridum | 
tEngani mAmpozhil SendaLir kOdum Siru kuyilE tirumAlai 
Angu viraindu ollai koohiTTriyAhil avanai nAn Seivana kANE || Eight ||

 Oh! kuyilE! He has broad shoulders, long arms and is an expert archer. He is an excellent lover. We both have certain sankEta words and gesture that we alone know. But now He is far off. Hence kuyilE you go and call Him to come here. Watch how I am going to love Him when He comes.

paingiLi vaNNan Sireedaran enbadOr pASattu ahappaTTirundEn 
pongoLi vaNDiraikkum pozhil vAzh kuyilE kurikkoNDidu nee kEL | 
SangoDu chakkrattAn vara koovudal ponvaLai koNDu tarudal 
inguLLa kAvinil vAzha karudil iraNDattonrEl tiNNam vENDum || Nine ||

Oh! kOkilE! I am caught in the love net of emberumAn. There are only two ways to release me. If you listen carefully I shall tell you now. One is to bring Him here, the other is to bring me the lost gold bangles. If you want live in this beautiful forest you should do what I say.

 The two conditions are – kaNNan should come here or I should get my lost bangles. kaNNan doesn’t seem to come here in spite of my repeated pleadings. Oh! kOkilE! Make Him come here. If He persists in His refusal get my gold bangles back. I lost them because they slipped down from my hands. How? - Because I grew thin. Why? - Because I saw Him. So what? – His enchanting form, His looks, His chESTitAs, His guNAs, His everything made me fall for Him instantaneously. The result is – I lost my senses, my complexion, my buddhi, my weight and my bangles.

To get back the bangles, ANDAL should have His samslESa. Only then can she be her own self again. So ‘avan varudal’, ‘ponvaLai tarudal’ are not two separate things; they are but one in different forms. sAvitri, the wife of satyavAn pleaded for the return of His life at yama. He refused saying no dead man can return alive. She had an argument on dharma SAstra. yama was pleased at her knowledge and asked her what boon she wanted. She did not ask for her husband’s life but said she wanted children from satyavAn. yama agreed. But children cannot be had unless he comes alive. Similarly ANDAL bewilders the kOkila by making these two requests and says she certainly wants either one of them.

anru ulaham aLandAnai uhandu aDimaikaN avan vali Seyya
tenralum tingaLum ooDaruttu ennai naliyum muraimai ariyEn |
enrum ikkAvil irundu irundu ennai tadaittAdE neeyum kuyilE
 inru nArAyaNanai vara koovAyEl inguttai ninrum turappan || Ten || 

I desired the kainkarya of BagavAn who took trivikrama avatAra to measure the worlds out of extreme compassion. But He has no mercy to show on me. Ignoring all my requests He refuses to come. Already tormented as I am the soft breeze and the cool moon add to my agony. You too kuyilE! I thought you are my friend and will be great consolation to me. But you cheat me. ‘inguttai ninrum turappan’ – ANDAL never means to say ‘I shall drive you from here’. What she means is – if nArAyaNa doesn’t come today I shall not bear to live. If I die you will leave this place out of sorrow.

viNNura neeNDaDi tAviya maindanai vEr kaN maDandai virumbi 
kaNNura en kaDal vaNNanai koovu karunguyilE enra mATTram | 
paNNuru nAn maraiyOr puduvai mannan paTTar pirAn kOdai Sonna 
naNNuru vAchaha mAlai vallAr namO nArAyaNAya enbArE || Eleven ||

ANDAL, the daughter of periyAzhwar of Sree villiputtoor had sung these pASurAs with such a BAva in order to obtain the BagavAn and kainkarya to Him. Those who read these will get that same BAva and the Pala of anusandhana of aSThAkShara mantra ‘Om namO nArAyaNAya’.