This mAyavan is constantly coming to me in my dreams and attracting me by showing His beautiful form. I cannot resist Him much longer. If I am forced to leave my mother, my father and all my relatives and run on my own to gOkulam, the defamation that will befall all of you cannot be erased after the fact. To avoid this defamation from happening, please take me to the front yard of nandagOpan's house in the middle of the dark night and leave me there. This is where I will find the naughty boy who picks up fights with the young girls, plays naughty tricks on them, and gets them in trouble. (If you leave me in the darkness, the dark-hued kaNNan will come out without being noticed by His parents and embrace me; if you leave me during the daylight, He will not come out of His house because of fear of His parents, and I shall die, and then you will be blamed for that; but by leaving me in the middle of the night, all these problems can be avoided, and I can get to embrace Him).

This yasOdai is also a woman like us; there is no point blaming her for not bringing up kaNNan right. nandagOpar has the duty as a father to bring Him up with strict discipline, yet could not do it in spite of having the power to do so. Take me to the front of nandagOpan's house and leave me there.

tandaiyum …. kAppu aridu: once a pazhi or blame occurs, it is difficult to erase it. As my parents and relatives, you cannot just say let the blame be as it is. Instead of striving hard to erase the blame after it occurs, try to avoid it.

The "pazhi" would be - gOdai left her parents and relatives and went alone on her own way; that too, she did not follow her nAyakan; instead, she went all by herself on her own initiative. If you might tell me: You waited for so long; you can wait for some more time and avoid any pazhi for us. I did not wait for so long because I could wait; instead, I waited hoping you all will do something to help. I cannot wait any longer. When rAmapirAn missed sItai, He did not console Himself thinking that He is going to be with Her anyway once He rescues Her; instead, He was sad for missing that samslEsham with Her for ten months.

gOdai's parents and relatives question her - "if you know that this would be a blemish that needs to be avoided, why can not you wait till He comes and make sure the blemish does not occur?" To that she says - His wonderful form and nIrmai guNam and other attributes come and torture me; how can I pacify myself by just looking at parents in place of Him?

SrI PVP gives some examples to illustrate ANDAL's state of mind. In SrI vishNu purANam (5.13.20 -22), an incident is described wherein a gopi hears the sound of kRshNa's flute, and wants to run to Him, but seeing her parents at the doorstep, feels constrained, and so just closes her eyes and meditates on Him. The pleasure she derives by enjoying Him, effaces all her puNyas; the sorrow she feels at not being able to run to Him, effaces her pApas., and she instantly reaches mukti. This is not the state in which ANDAL is. Instead, another gopi's mind just became dark at the thought that she could not run to kRshNa, and when she lost the ability to think, this darkness of mind just made her run to Him without worrying about anything else around her, like her parents etc. This is the state in which ANDAL is. Her feeling is comparable to the state of mind of the gopi-s when akrUra was taking away kRshNa from nandagopa's place to kamsan - they did not worry at all what their elders will think. When the gopi-s rush to kRshNa to stop Him from going, they felt: What can these elders do to us when we are already scorched by separation from Him? They thus ignored their elders and went ahead after kRshNa. (vishNu purANa 5.18.22).

SrI PVP gives another anubhavam to illustrate ANDAL's state of mind, and refers us to periyAzhvAr's tirumozhi 3-6-1 - "tUvalampuri uDaiya tirumAl tUya vAyil kuzhal OSai vazhiyE, kOvalar Sirumiyar iLam ko'ngai kudUgalippa uDal uL avizhndengum kAvalum kaDandu". Thinking that kaNNan might kidnap their girls, the Ayars keep the girls surrounded by all kinds of protection and safeguard them. kaNNan plays His flute and the vENugAnam reaches the ears of the gOpis, crossing all the forts. As soon as their ears hear the kuzhal OSai, they immediately feel the longing to reach Him. Their breasts arouse in anticipation of seeing Him. The gOpis are afraid because the men folk who are guarding them might wake up. It seems like the raising breasts are telling the gopi-s: Okay, you can wait till the elders fall asleep and then come, but we will go to Him first". These are behaving like kids who don't obey their parents! When the waters in a river increases in quantity, they flow rapidly over stones and mountains fighting all obstructions. kaNNan's exquisite beauty enthralls gOdai so much that she does not care about her parents anymore. This is her state now.

kuRumbu SeyvAn Or maganaip peRRa: SrI nandagOpar did nOnbu and got a son to defeat and conquer those who do mischief in his land. Because he did nOmbu and got kaNNan, he is not disciplining Him, and as a result kaNNan has become such an unruly kid doing mischief to girls.

(SrI T. S. RajagopAlan gives the anubhavam that nanadagopan did nonbu to get a child who will indulge in mischief in his town and delight him with his mischief. This is exactly what he has got).

nandagopAlan kaDait talaikkE: SrI PVP refers us to SrI bhaTTar's aRuLic ceyal on this term "kaDait talai". The front of nanadagopan's house is full of girls hurt by kRshNan, and has the appearance of the front of a poison treatment facility where people who are stung by all kinds of poisonous insects are lined up for treatment. All the girls who got hurt by kaNNan became so weak that they could not walk. They had to be brought in stretchers and were placed in the front of nandagOpan's house in a row!

naLLiruL kaN ennai uyttiDumin: If you leave me during day time, He will feel shy to come out and embrace me in front of His parents, and so might not come out. But if you take me to His place in the dark night, His dark hue will blend nicely with the darkness of the night - "iruL anna mA mEni" (periya tiruvantAdi 26), and He will come out and embrace me.

maganaip peRRa nandagopAlan: He was the one who did the nOnbu. Let him personally enjoy the evil effect of his nonbu, by leaving me in front of his house. If you take me in the middle of the night there, you won't get any blame. Also, if you take me there in the daytime, even nandagopAlan himself may be ashamed to come out and meet me since his relatives and friends will notice the whole incident. So take me in the dark of the night.

mAyavan … This mAyan who is revealing Himself to me, will one day take me away without your knowledge. "illam veRi ODiRRAlO en magaLai engum kANEn, mallarai yaTTavan pin pOi mathuraip puRam pukkAL kollO" or "oru magaL tannai uDaiyEn ulagam niRainda pugazhAl tirumagaL pOla vaLarttEn, Se'ngaNmAl tAn kONDu pOnAn" (periyAzhvAr tirumozhi 3.1,8). Then you will come searching in Ayar cEri. He is so full of mischief that He might even leave me in the middle somewhere and enjoy watching what you and I end up doing. Instead of waiting for all this to happen, please take me to AyarpADi in front of nandagopan's house.

Every part of my body belongs to Him and to no one else. As evidence of that, even my breasts, which are covered with dark red clothes, shrink at the very thought of my having to look at any lowly human being, but rise with joy when the thought of govindan goes through my mind. I don't belong to anyone except emperumAn who has the cakra in His beautiful hand. Instead of my having to live in the midst of the current conditions, please take me to the banks of the yamunA river and leave me there.

(In this pASuram, ANDAL conveys her deep feelings for Him by attributing all her thoughts and feelings poetically and figuratively to her breasts, and presenting them as cetana-s endowed with intelligence. She talks of their refusing to look at anyone other than govindan, closing their eyes tightly with dark red clothes so that they don't see anyone else, feeling proud and rising at His very thought and shrinking with shame at the thought of anyone else. Sri PVP presents them in the position of the suffering children of godai, and presents her as pleading with the mothers that at least for the sake of her suffering children, the mothers should take godai and leave her where govindan is. Keep this poetic simile in mind as you read the vyAkhyAnam).

am kait talattiDai Azhi koNDAn avan mugattanRi vizhiyEn: This is a figurative description of how every part of ANDAL feels at the thought of emperumAn vs. the thought of anyone else. gOdai's mulaigaL seem to behave like cetana-s endowed with intelligence and seem to say they will not look anywhere else but emperuman who has tiruvAzhi in His hand. They seem to say that they are particular about Him so much that they will welcome Him only if He comes with His Azhi in His hand, but may not be welcome without His Azhi.

am kait talattiDai Azhi: Even His bare hands are beautiful enough to deserve dRshTi parihAram. Just as a kaRpaga tree would look exquisitely more beautiful if it also blossoms, if He holds triuvAzhi in His handsome hand, no words can describe that beauty. The beauty of His bare hands are enough to destroy gOdai; if He also holds tiruvAzhi in His hand, then His beauty increases many-fold, and causes even more longing in her for Him. It looks like His Azhi kills His enemies by going out of His hand, and kills His devotee (ANDAL) by remaining in His hand! Either way, it is a killer!

Siru mAniDavaraik kANil nANum: The term "Siru mAniDavar" denotes samsAri jIva-s. This suggests that puroshOttaman is peru mAniDavar. How can He be called "mAniDavar"? Lord kRshNa provides the support in the gItA (mAnushIm tanum ASritam param bhAvam - 9.11) - He takes the body of a human being without losing His Greatness.

kANil nANum: They will shrink with shame. SrI PVP compares this "shrinking with shame" to a scene in SrImad rAmAyaNam. When lakshmaNa sees bharata approaching citra kUTam, first he becomes angry at bharata, and declares to rAma that he will kill bharata (for the injustice of having accepted the kingdom). Lord rAma tries in vain to reason with lakshmaNa and tell him that bharata is innocent; when he fails in convincing lakshmaNa of the innocence of bharata, He gives up and tells lakshmaNa: "All right, I will just tell bharata to give the kingdom to you since you are so interested in it, and bharata will be delighted to get rid of it like unloading a heavy load from his head. On hearing this, lakshmaNa shrinks with shame at his incorrect assessment of bharata's devotion to rAma (lakshmaNah praviveSeva svAni gAtrANi lajjayA - SrImad rAmAyaNam ayodhyA. 97-18, 19).

SrI PVP enjoys here the fact that normally in the world, brothers would fight for the kingdom; in the hands of these brothers, the kingdom is being balled {"ivargaL kaiyilE paDugira pADirE idu!").

ko'ngait talam ivai nOkkik kANIr: just as sItA pirATTi wanted to embrace rAma with her sorrow-stricken body (sundara kANDam 40-3 "yathA tam purushavyAghram gAtrai: SokAbhikarSitai: | samspRSEyam sakAmA'ham tathA kuru dayAm mayi ||"), gOdai wants to embrace emperumAn with her sorrow-stricken body. She tells her mothers, just like a mother who pleads on behalf of her starving children: "Look at how even my breasts are suffering and reacting at the very thought of Him; they are like my children crying. At least for their sake, try and get me to Him".

govindanukku allAl vAyil pOgA: These are meant only for gOvindan who went after cows and who kept doing mischief after mischief; they are not even for the cakravartit tirumagan who was the ekapatni vratan.

pOgA: "Even if I wish otherwise, they won't have it any other way". SrI PVP gives the example of the horses of sumantran when he took Lord rAma to the forest, and when he returned without rAma after leaving Him in the forest. sumantra is an expert in controlling horses as he willed, and they always behaved as he wanted them to behave. They were very much under his control in rAma's presence, but when he returned without rAma, the horses started shedding warm tears and started behaving erratically, and sumantra could not control them at all. godai's body is totally out of her control without govindan, just as sumantra's horses were out of his control without rAma.

"mama tvasvA nivruttasya na prAvarttanta vartmani |
ushNamasru pramujjantO rAmE samprasthitEvanam || " (ayodh. 69-1)

i'nguttai vAzhvai ozhiyavE pOi yamunaik karaikku ennai uyttiDumin: I am not really satisfied with this life of imagining His lotus feet from here; I want to be where I can actually see His lotus feet and enjoy them. So take me to the shores of yamunA and leave me there". It is the same yamunai that gOdai called earlier "tUya peru nIr yamunai" (tiruppavai - 5). Maybe she is imagining about having jala krIDA with Him in yamunA!

ciru mAniDavar: those who were born as men because of their karmA are ciru mAniDavar according to gOdai. kaNNan was special and different even though He appeared in human form in His incarnation.

vAyil: SrI UV gives an alternate interpretation to this term. This could be taken to mean vAi = mouth, and so it could mean that except for govindan's mouth, no one else will have her anubhavam.

Oh my mothers! No one can understand or diagnose the sickness I have. Don't try to find cure or treatment for this disease yourselves and feel sad that none of your treatments are working. Instead, please take me to the pond where kaNNan jumped from the kaDambA tree on to the top of kALIyan's hoods and made a battlefield out of the dance that He performed there. If He so much as gently passes His hands over me, that is all what is needed for curing me of my sickness, and it is guaranteed to work.

Feeling sad about her pitiful plight, her relatives want to figure out what her disease is, and do appropriate parihAram to get her cured; gOdai tells them that the mere fact that they are her relatives does not enable them to figure out what her disease is.

Arkkum en nOi idu aRiyalAgAdu: It is not only her relatives who can't figure the Cause of this disease; Even the One who caused all this pain will not be able to measure the depth of gOdai's sickness. nammAzhvAr says that He, the Supreme One, and not any small god, caused this disease.

The Cause of ANDAL's disease is unknown and unknowable, as declared in kEnOpanishad 2-3:
"yasyAmatam tasya matam matam yasya na vEda sa: |
avi~jnAtam vijAnatAm vij~nAtam avijAnatAm ||"

"He who has realized that he cannot understand Brahman has indeed understood Brahman; and he who thinks he has understood Brahman has indeed not understood It. Men of true knowledge know this is what they do not know, and those who think they know It are those who are ignorant".

His greatness is such that He Himself does not know it! When He is not capable of measuring His own greatness, how is He going to measure the depth of godai's suffering? (SrI kRshNasvAmi aiye'ngAr gives reference to periya tirumozhi 5-2-1 - "tAm tam perumai aRiyAr" - He does not know His own greatness).

en nOi: this is the nOi that only the likes of ANDAL can experience; this experience is not for ordinary people.

SrI PVP gives the parallel from SrImad rAmAyaNam. When bharatAzhvAn found out that he was going to be separated from Lord rAma, he suffered intense viraha tApam, and fell down unconscious. But this did not induce the slightest feeling of viraham in the likes of kaikeyi and mantharA (kUni). Even kousalyA, who was facing the separation from rAma, could not feel this separation with the same intensity that bharatAzhvAn was going through. So when bharatAzhvAn fell down unconscious, she could not comprehend that it was because of his intense viraha tApam, and was asking him: "Is your body being inflicted with some disease? The life of the royalty totally depends on you" -

On the other hand, even the trees were suffering in resonance to rAma's sorrow ("api vRkshAh" - rAmAyaNam ayOdhya kANDam 59-4) and they were wilting, and shedding their flowers, buds and shoots. So, in this sense, it is no great surprise that bharatAzhvAn fainted.

en nOi: The phrase that gOdai uses here - "en nOi" is that kind of a disease. tiruviruttam 53 talks about - "deyva nannOi idu"; the sickness is the result of bhagavad vishaya kAmam -something that one should love to have. Because of this also, ANDAL may be using this term proudly - en nOi.

ammanai mIr: The mere fact that you are my mothers is not sufficient for you to know and understand my disease. Or it could mean that even though they are now old and so they might ask gOdai to wait till He comes, when they were younger and of her age, they also would have been as restless as she is now.

tuzhadip paDAdE: tuzhadi means suffering. If you continue in your path of trying to find parihAram for my disease in the ways you know, all you will end up with is suffering in the end, because my illness is not something that can be cured in those ways.

To the question from her mothers as to what is gOdai's suggestion for a remedy, gOdai tells them what to do. They could have guessed that it is that kaNNan who has caused her all this trouble, but, since they are so distressed at her plight, they themselves are at a loss to think. gOdai has to first tell them who caused her disease, and then tells them what they should do to take care of her problem.

kArkkaDal vaNNan enbAn oruvan: The person responsible for my sickness is that One with the hue of the dark ocean.

oruvan: This term tells them that this person who is the cause of her disease is not someone whom they can comprehend or understand; He is beyond understanding. They can only try to do the parihAram that she tells them; they can't measure Him and know Him.

taDavat tIrum: the only way my sickness will be cured is if He comes and gives His kara sparSam to my sick body.

kai kaNDa yOgam: this is something that she has already experienced and found to be true.

That those who resort to Him will never suffer is supported by the experience of many. In fact, Lord kRshNa asks arjuna to convey this based on his first-hand experience as the true devotee of the Lord. This is bhagavad rAmAjuja's interpretation for the gItA Slokam 9.31: "kauntEya tvam eva asminnarthe pratij~nAm kuru". Lord kRshNa's words are: "na mE bhakta: praNaSyati" (gItai 9-31). That His devotees can suffer is like saying that one can get drenched and soaked wet with fire - "agninA sincEt" - a statement that is self-contradictory and can never become true.

pEyAzhvAr indicates the same in mUnRAm tiruvantAdi 27):

"ArE tuyar uzhandAr? tunbuRRAr ANDaiyAr?
kArE malinda karum kaDalai - nErE
kaDaindAnaik kAraNanai nIraNai mEl paLLi
aDaindAnai nALum aDaindu"

Has anyone ever heard of any devotee who has surrendered at emperumAn's tiruvDigaL, and then got separated from Him because of sins and fell into the narakam of samsAra for ever? Has anyone heard of a case where one has committed lot of sins, then surrendered to Him, and then still had to go through the suffering associated with all their karma phalan?

The way He takes care of the sins committed by His devotees prior to their surrendering to Him is through one of two methods: a) He either gives it to the enemies of His devotees (just as He aimed His arrows at varuNa first, but when varuNa surrendered, He just diverted the arrows at varuNa's enemies), or b) give them to Himself (as He did when He bore the brunt of bhagadatta's arrows by bearing them on His chest and shielding arjuna from being touched by those arrows).

nIrkkarai … uittiDumin: instead of creating unwanted results from doing useless and irrelevant parihArams for me, take me to the place where I can do things that can be supportive to Him.

nIrkkarai ninRa kaDambai Eri: Because the kaDamba tree had grown on the banks of the lake where the intensely poisonous kALiyan, it had become poisonous itself. Getting up on top of this poison-soaked tree is itself scary. He wakes up the kALiyan which was fast asleep with a big snore, climbs this poison-soaked kaDamba tree, and goes to the topmost branch of the tree so that He can get accurate aim at the hoods of this ferocious snake. The whole thing is scary right from start to end.

pOrkkaLamAga niruttam Seida poigaik karaikku: The interesting question arises: Which is the battlefield here? Is it the hood of kALiyan, or is it the lake in which kALiyan was living? "Neither" is the beautiful anubhavam that SrI PVP gives to us, conveying the narration of nampiLLai who in turn quotes BhaTTar. The term "pOrkkaLam" really refers to the shores of the lake, and not to the lake nor to kALiyan's head. How so? "As soon as the AyarpADi folks heard that kaNNan has gone to kALiyan's lake, they came running to stop Him. When they heard 'kaNNan has jumped on kALiyan's head', they just swooned in the same place where they heard the news. There was no one who could stay alive to reach the lake and stop kaNNan; the whole lake bank looked like a battlefield strewn with dead bodies."

A similar bhAvam is illustrated in another narration of SrI PVP. When emperumAnAr was close to leaving his mortal body, anantAzhvAn and nambi guha dAsar were coming from tirumalai to have his darSanam. When they were almost close to the place of emperumAnAr, some people communicated the news to them that emperumAnAr had already reached tirunADu. On hearing this, nambi guha dAsar climbed a tree to jump from it and commit suicide. anantAzhvAn commented that if nambi guha dAsar could keep his life long enough to think of climbing a tree to commit suicide etc. after hearing that emperumAnAr had passed away, then he was not going to die even after jumping from the tree top, and so he might as well get down!

poigaik karaikku ennai uittiDumin: One interpretation is: "Leave me on the river bank so that kArkkaDal vaNNan can give me His kara sparSam". An alternate anubhavam is: "Instead of being here with a clear mind, I could go there and faint like the other AyarpADi folks; so, please take me there".

SrI PBA notes that the term naTTam that is used here is derived from the samskRt word "nATyam" or "nRttam".
poigai: refers to a section of yamunA river.

In the previous pASuram, ANDAL asked the elders to take her to a place where she can be seen by Him. In the current pASuram, she is asking them to take her to Him so that she can touch her and cure her of her disease. Even if this reservoir of water where kALiyan lived is not the place where she can do jala kRIDai with Him, still it is better to be close to Him than where she is now. Even if she faints because of the poisonous atmosphere there, it is better than the life with full conscience that she is going through now.

tuzhadip paDAdE: There is no need for the elders to be concerned of what will happen to her. The same kaNNan who rejuvenated the dead and dry kaDamba tree, the same one who spared kALiyan and did good for him, and the same kaNNan who helped all the gopas and gopis, will help her as well.

The dark, rainy cloud, karuviLai flower, kAyA flower and lotus flower keep reminding me of His exquisitely beautiful form and keep prodding me towards Him. Please take me to the bhakta vilOcana kshetram, where hungry kaNNan is eagerly waiting for the rishi-patni-s to bring food to Him for eating after being tired from taking the cows for grazing. (This incident is described in SrImad bhAgavatam 10.23 in detail).

kAr taN mugilum karu viLaiyum kAyA malarum kamalap pUvum: gOdai starts comparing His kariya tirumEni to the dark-hued clouds first, and finding that His beauty is beyond comparison through words, is groping for other comparisons like karu viLai flower and kAyA malar.

kamalap pUvum ….: ANDAL uses the lotus flower to describe His avaya-s: His eyes, hands, feet and red lips.

IrttiDuginRana ennai vandiTTu: All these objects appear in front of me and forcefully pull me. What do they say when they pull me? They say "iruDIkESan pakkal pOgE enRu" (you also go near kaNNapirAn's side). All these objects are telling ANDAL that once her indriya-s have gone after Him to whom they belong, she should also be going where He is.

rAmAyaNam uttara kANDam (107-3) talks about the way rAma followed His beloved iLaiya perumAL, "adyaiva aham gamishyAmi lakshmaNena gatAm gatim" (SrI rAma is filled with sorrow when lakshmaNan departs and leaves to go to heaven, and says that He shall tread on the path that His brother has gone and He shall also depart). ANDAL's indriyas have already left her in search of Him, and now she wants to follow their path, and go to Him.

After all, our jIva-s belong to Him. The upanishad-s declare that just as our SarIram is the body for the jIvAtmA, the jIvAtmA is the SarIram for paramAtmA.

SvEtASvatara upanishad 6-9: "sa kAraNam karaNAdhipa adhipah, na cAsya kaScit janinA na ca adhipah" - He Who is the Origin and the Controller for the jIva who is the controller of our body, and He for whom there is no origin nor a controller.

vErttu paSittu ….. uyttiDumin: The wives of all the Rshi-s go to young cowherd kRshNa to feed Him when He is looking for them to bring food for Him out of devotion. If you take me and leave me there, no one will think ill of me as having sought Him and gone to Him voluntarily against my svarUpam as a woman. Make sure that I do not get any ignominy because of my going to Him forcefully in spite of my being a girl; just leave me in a place which others would think of as a place where I went to give Him what He wanted. Take me to bhakta vilocanam where He is waiting for food from the Rshi-patni-s, so that people would praise me saying I went to take food to Him to fulfill His hunger.

vErttu paSittu vayiRu aSaindu vENDu aDiSil uNNum pOdu IdenRu pArttu irundu neDu nOkkuk koLLum : kaNNan would take the cattle far into the forest for grazing. He will let them graze for a while in a place; when He and His friends start perspiring from the long walk and are tired and hungry, He will send them to the Rshis' Asramams that are close by. They will ignore these cowherds asking for food, and instead, will continue to engage in their own yAgam works. Then, kaNNan would send His friends to the Rshi patnis to get food. They will bring food to Him with love; as soon as He receives the food, He will eat it with great fondness and hurry. Since He ate it with great love, gOdai calls it "vENDu aDisil" - food offered and taken with great love. Later on, when the Rshi-s finish their yAga karmA, they will offer Him the havir-bhAgam, and He will accept it as a matter of duty, not as vENDu aDiSil. This act of acceptance by Him of the havir-bhAgam which is done through kAmya karmA is just like that of the svAmigaL who comes for pitR kAryam, washes his legs and eats the offered food for the sake of duty. However, when He takes the offering of the Rshi-patnis which is offered with love and affection, He would take it with great fondness, hence this is "vENDU aDiSil. This food that the Rshi-patnis offered is like the one periyAzhvAr's daughter offered - "inRu vandu ittanaiyum amudu SeydiDap peRil nAn onRu nURu AyiramAk koDuttup pinnum ALum Seyvan (NT 9-7). Being periyAzhvAr's daughter, she does not want to lose the bhAgyam of taking one paTTai cORu (cooked rice block) to patta vilOcanam where kaNNan is so lovingly waiting expecting food.

SrI PBA explains in detail the above-mentioned story from the 10th chapter of SrImad bAgavatam and narrates SrI maNavALa jIyar's upanyasam : the Rshipatnis brought food every day during noon time knowing that kaNNan would come to the banks of yamunai for grazing the cattle and would be hungy. Every day, during the exact time, kaNNan would be glancing over to the direction where they would come with food.

One meaning for the word bhakta in samskRt is cooked rice (SrI PBA); vilOcanam means look, so bhakta vilocanam is the kshetram where He was waiting for the offering of food from the Rshi-patnis day after day at midday when He went with his cowherd friends.

SrI UV gives a crisp one-line summary of this pASuram thus: "ANDAL is asking her elders to take her to hRshIkeSan Who is eagerly waiting for the union with His devotees, and Who enjoys this association".

The dark-hued cloud etc remind me of emperumAn's tirumEni; when I see the cold clouds, I cry thinking when I will get to embrace kaNNan. The flowers remind me of the softness of the pushpa sukumAran's tirumEni. The lotus flowers make me remember parts of His body like His face, eyes, red lips, His hands, His tiruvaDigaL etc and also tirumangai who is for ever living in His tirumArbu. These thoughts arise and all my indriyangaL push me towards Him. It would be nicer if you, my mothers, who are supposed to take me to Him, do so with the same push my indriyangaL are exerting on me. It is our duty to serve iruDIkEsan's indriyangaL. You can offer me as "food" or "annam" to Him. He will also eat with great hunger saying "aham annAdah:". Don't you know how Rshi patnis like you got blessed by serving food to Him? If you had been like those Rshi patnis, my father would have sent me to Him long time back. He is there waiting for me, perspiring and all hungry for me. Instead of going to pukkaham (in-law's place), can I wait here and expect Him to come to me? Please take me to Him without procrastinating any further. SrI UV's anubhavam here is : gOdai wishes that emperumAn should enjoy her with pURNAnubhavam.