This dark-hued kaNNan, who has the pastime of attracting the AyarpADi girls by His beauty, is torturing me more and more (by not coming to me), and I am very sick and weak as a result. There is no one in this world that can console me and make me feel better. This ArAvamudhan is sweet like nectar, and no amount of enjoyment of Him can satiate the thirst of those who enjoy Him. If you can bring the fresh nectarine juice from this aparyAptAmRta svAmi’s mouth and give it to me for me to drink, may be you can keep my body from being dehydrated, and I may feel a bit less exhausted as a result.

ArE ulagattu ARRuvAr: There is no one in this world who can console me. Even SItA pirATTi cannot console me. She could hold on to her life because she was very certain that rAma would come and vanquish lankA with His arrows and take her with Him “tat tasya sadRSam bhavEt” (rAmAyaNam sundara kANDam 39-30). She was well aware of rAma’s and lakshmaNa’s determination and so did not get agitated just as ganges water remains clear even during rainy season (“rAmasya vyavasAya~jnA” – sundarakANDam 19-4). She also knew His vratam to protect those who depended on Him (“Etat vratam mama” yuddha kANDam 18-33). Hasn’t rAma told sItA herself “ I will never betray any one who has even a little love for me” and “if I happen to betray them, I shall not live any more” (“apyaham jIvitam jahyAm” – AraNya kANDam 10-19)? But kaNNan is not like rAma, and as one who has borne the brunt of His mischiefs, I can’t trust what He will do, and so I have no hope.

AyarpADi kavarndu uNNum – He Who attracts the whole of AyarpADi with His charm;

uzhakkuNDu taLarndum muRindum kiDappEnai – I, who am thus tortured, broken down, and weak. He stampled on my mind and totally destroyed it; even my bones are brittle now and I look like I cannot be put together in one piece.

ANDAL is so attracted to kaNNan, that its impact on her is as if He is directing all His love all at once towards her that He would otherwise direct towards the five lakhs of girls in AyarpADi. She is completely shredded to pieces, her mind is unable to bear His separation, and her body is falling apart.

ArA amudam anaiyAn – He Who is like the ArA amudam, the insatiable nectar.

amuda vAyil Uriya nIr: The nectar from His sacred mouth.

In SrI rAmAyaNam, hanuman brought the sanjIvi malai which had two herbs, viSalyakaraNi and sandhAnakaraNi; viSalyakaraNi helped in removing the arrows that had pierced the bodies of the vAnara-s; sandhAnakaraNi healed the wounds caused by the piercing of the arrows. SrI PVP comments that ArAvamudan is like the viSalyakaraNi and sandhAnakaraNi to ANDAL. SrI PuttUr Krishnaswamy aiyengAr elaborates that it could mean that kaNNan is both these herbs for her (anaiyAn – all or total), but also gives a more interesting explanation: kaNNan is the viSalyakaraNi (one who removes the arrow – “kaDaikkaN ennum ciRaikkOl” or ambu – NT 13.4), and the sacred water from His mouth is the sandhAnakaraNi that heals the wound caused by the arrows that pierced her heart.

tan amuda vAyil Uriya nIr tAn koNarndu: In the previous pAsuram, she wanted the garland that had the touch of several parts of His body to be placed on her chest. That has not happened. Now she is saying – at least try to get me something from one part of His body – namely the sacred water from His mouth.

pularAmE parukki: Before my body totally dehydrates and dries out, bring that water and sprinkle on me and make me drink that. Just as umizhnIr (water spit from the mouth) becomes a medicine for snake-bites, she wants her disease to be cured by water from kaNNan’s mouth.

iLaippai nIkkIrE: Ideally, He needs to be brought here in order to cure my disease. Since you are not able to do that, get me His tiruvAi amuda nIr and try to at least temporarily remove my distress.

kAr Er uzhakka, uzhakkuNDu, talarndum muRindum kiDappEnai – The great majestic Bull is trampling on me, and so trampled, I am weak and broken to pieces.

Ayar pADik kavarndu uNNum: This can be interpreted in two ways: He gave Himself easily to everyone in tiruvAippADi; why can’t He let Himself be enjoyed by me also? Or, He loved AyarpADi; He loves me as much as the whole AyarpADi loved Him; still He is making me suffer like this.

gOdai’s desire is to drink His tiruppavaLa vAi amudam; but, thinking that there is no one who will be able to fetch it for her, she says “ArE ulagattAr”. When her folks say “what do you need? We will try our best”, then she expresses her desire in the coming lines. It is really her secret desire that they should bring Him to her.

This great emperumAn, kaNNan, does not reveal Himself to anyone just because they plead for Him with immense devotion, nor does He reveal Himself to those who pray fervently and surrender to Him, until He decides it is time to reveal Himself of His own will. He does not even console them by saying “Do not despair”. All I can think of are scenes of His embracing me tightly and being all around me, and He does not leave my thoughts ever. If this kaNNan, who plays His flute and looks after the cows in AyarpADi, does not willingly give me anything that belongs to Him, at least get the droplets of water that accumulate in the holes of His flute, fall on the ground and go to waste, and apply it on my face so that I can be cooled down.

SrI PVP gives the interpretation for this at two levels: the outward meanings of “azhudal” and tozhudal”, and also an interpretation based on the svApadESam – inner meanings of these terms.

The normal meaning for “azhudal” is to cry, and for “tozhudal” is to pray. ANDAL says that kaNNan won’t budge and make Himself available to us no matter what we do – we can cry and make a scene, or we can plead with Him and pray to Him, but nothing will make a difference with Him.

In the svApadESam interpretation, azhugai stands for bhakti, and tozhugai for prapatti. Of these, prapatti is like brahmAstra – guaranteed never to fail. ANDAL is saying that in the case of kaNNan, it does not matter whether we resort to bhakti yoga or prapatti mArga; He is not going to make Himself available to us unless He wants to.

tozhilum uruk kATTAn: Our soul is considered the property of emperumAn. Anyone who considers this soul as his or hers, is considered to be the greatest of thieves, and nothing is more sinful than this act of AtmApahAram in our sampradAyam.

But look at what crime this kaNNan is committing. His tirumEni, and in fact everything that He possesses, including His precious SrI vaikunTham, is all really for the benefit of His devotees, and thus they are all His devotees’ belongings. By refusing to share them with ANDAL, and by refusing to make Himself available to ANDAL no matter what she does, ANDAL charges that He is committing the worst of AtmApahAram, namely stealing His AtmA which legitimately belongs to her and to all the devotees.

Neither His Forms, nor His weapons, nor SrI vaikunTham itself, are for His benefit; they are all for the benefit of the devotees. His tirumEni really belong to us, His devotees. But by refusing to make it available to us, this kaNNan is committing AtmApahAram.

Another anubhavam of SrI PVP for “azhilum tozhilum uruk kATTAn” is in terms of our AzhvArs’ anubhavam. Even though bhakti and prapatti are considered two independent means for attaining Him in our sampradAyam, as far as the AzhvArs concerned, all that mattered to them was the enjoyment of His tirumEni, the beauty of His divya ma’ngala vigraham. This was the be-all and end-all of their life. The differences between the approaches of bhakti and prapatti, etc., did not make a difference to them, because their bhakti was not directed towards attaining moksham. Their bhakti was a result of their dismay at not being able to be with Him and enjoy His divya ma’ngala vigraham constantly. Even though the SAstra-s say that both His divya Atma svarUpam and His divya ma’ngala vigraham are objects to be meditated on, as far as the AzhvArs were concerned, His divya ma’ngala vigraham (the meditation on His tirumEni) was par excellence the object to be attained. This is reflected in their going to the extent of assuming the nAyikA bhAvam and enjoying His beauty in their outpourings.

If this is the state of most of the AzhvAr-s who were males by birth, imagine the state of ANDAL who was born a woman, and had declared that she won’t bear to live if anyone even raises a word of her belonging to a “mere mortal” – “mAniDavarkkenRu pEccup paDil vAzhagillEn” (NT1-5).

Thus, through the phrase “azhilum tozhilum uruk kATTAn”, ANDAL is reflecting the sentiment of all the AzhvAr-s, namely, that for her, His tirumEni is the only object to be attained (uruk kATTAn), and for her, bhakti and prapatti are all the same as long as they lead to this end (this is why she has talked of azhal and tozhal in the same breath). She, who is “a’nju kuDikku oru santatiyAi, AzhvArgaL tam Seyalai vi’nji niRkkum tanmaiyAL”, is naturally reflecting the siddhAntam of her forefathers, the other AzhvAr-s.

a’njEl ennAn avan oruvan: It is one thing that He does not understand the suffering that people who are separated from Him undergo. But it is pathetic that He does not even understand the nature of His own tirumEni. Should He not at least know that His tirumEni is such that those who meditate on It cannot live when separated from It, and therefore come and embrace me right away?

avan oruvan: In the third pASuram, when godA said “anjEl ennAn avan oruvan”, she compared rAman and kaNNan and extolled the kindness of the former and the heartlessness of the latter. Here she is comparing kaNNan’s behavior with the kRshNa avatAram itself as we know it – the soulabhyam of moving with the gopi-s etc. His behavior with ANDAL shows that He does not even realize the greatness of the kRshNa incarnation. As we saw in pASuram 13.1, He is “kaNNan ennum karum daivam” – One Who only has the name “One with the beautiful eyes that charm everyone”, but in reality He only shows His Supremacy – karum daivam.

tazhuvi : vishNupurANam 5-18-2 talks about how kaNNan embraced akrUrar “sUgADham parishasvajE” – When kRshNa saw akrUra, He immediately drew akrUra close to Him and smothered him with His embrace such that akrUra could not even be seen. gOdai wants Him to come and embrace her like that.

muzhuSi: after the embrace, gOdai wants Him to smell her head with His nose and get caught in the locks of her hair.

pugundu ennaic cuRRic cuzhanRu: After that, He should not be able to indulge in anything else and should keep coming around and around and stand near her.

pOgAnAl: I have all these desires and He is not fulfilling them.

Or, He is inducing all these anubhavams in me, and causing more pain to me, and then He is not leaving my thoughts (pOgAnAl).

tazhaiyin pozhilvAi: He Who has decorated Himself with plenty of peacock feathers that gives the appearance that He is walking under a garden of peacock feathers. “tazhaigaLum tongalum tadumbi” – so says periyAzhvAr in his tirumozhi 3-4-1. He is keeping not just one peacock feather, but several, like a feather garden, on His head. This is to provide Him some shade and give Him some relief after all the work He has done the whole day from the morning, grazing all the cows. The decoration with the peacock feathers is for the evening, when He comes to visit the AyarpADi girls.

nirai pinnE: He is walking behind the flock of cows. He is not coming in front of the cows; He is showing that He is herding them and so comes at the end.

neDumAl: His real interest is to watch the suffering of the girls who have been separated from Him throughout the day. But He wants to pretend that He is the One who is suffering from the separation. So He comes appearing like a greatly disturbed pool of water. His mouth will be uttering these words – “What can I do? I have responsibility to my mother and father, right? I went to graze the cows as per their command. I will not leave you anymore; if I leave you, I shall not live”.

Udi varuginRa: He will be playing His flute pouring all His love and longing for them into His tune so that they will run to Him and embrace Him.

kuzhalin tuLaivAi nIr kONDu: Water from His mouth will be falling down through the holes in the flute – kuzhal. Bring me this water.

kuLira mugattut taDavIrE – apply that water on my face and remove my fatigue.

avan oruvan: gOdai has so much hatred for Him, she does not even want to say His name; this is meant to reflect His merciless treatment of gOdai.

In the last pASuram, gOdA asked the elders to bring His vAi amudam. “gOdE! His tirupavaLa amudam is only available for tirumagaL etc.; how can we get it for you” – so say her folks. She tells them an alternate way to get the same.

pOgAn: If He was going to vanish, He could have at least done all I wanted and then disappeared and I could have had the memories.

It could also mean this way: He used to keep coming around and around me and would not go anywhere (pOgAn); but not any more.

There is no one in this world that can tell this nanadagOpan kumaran kaNNan of the mistreatment He is meting out to me. He is behaving selfishly, is merciless, and is hurting me like a bull which keeps stampeding on the same ground over and over again. I am powerless to even move from one side to the other, and He has the nature of taking hold of other girls’ minds after He is finished hurting me. All the same, please get at the least the dust from the place where His Holy feet have trodden, and apply it all over my body from which my life refuses to leave me because He has control over it and I don’t.

naDai onRu illA ulagattu: naDai is like a rule or ordinance; already, in this world, the accepted rules for “who can and cannot do certain things” have been severely undermined. The world has become unruly. After this kaNNan was born, because of the way He tortures girls like me, this world order has totally gone astray. The world has become several times more unruly. At least now, when I am lying immobile because of His torture, if He shows up in front of me, it will seem like some remedial measure for His unruly behavior.

gOdai has always thought of nanda gOpan as an instrument for getting to her kaNNan. She woke him up in tiruppAvai-17 with “emperumAn nandagOpalA ezhundirAi” when she was not in praNaya kalaham, and called Him through His association with nandagopan; now, when she is in the UDal mood, she also recalls His association with nandagopan - “this kind of a boy for that man?”, in an insulting tone pointing to kaNNan’s relation to him. Not long ago, she beseeched her folks to leave her in nandagOpAlan’s house yard “nandagOpAlan kaDait-talaikkE naLLirut-kaN ennai uittiDumin” (NT 12-3). This was because nanadagopan is “ambaramE taNNIrE SOrE aRam Seyyum emperumAn nandagOpAlan” (tiruppAvai-17) – one who was a great soul who was a parama-dhArmikan who supported everyone and made sure that their all kinds of needs were met properly. He was a great and noble person like SiriyAttAn, who would not bear even a small grass blade being stepped on.

koDiya : Heartless, cruel. When she called “nandagOpan magan”, she meant to pay a compliment to nandagOpan. But, when she wants to imply that kaNNan has become a torturer, she uses the word “koDiya” and indirectly attacks nandagOpan also; she says kaNNan has surpassed nandagOpan in wickedness. The feeling of hatred about kaNNan is now spilling over towards His parents also.

kaDiya : selfish. There are some selfish people who look after their own good but without harming others. This kaNNan is not like that. No matter how much the others are suffering, He will proceed with doing whatever is of selfish interest to Him, without worrying about others’ suffering.

tirumAlAl : As gOdai says: “an~ja urappAL asOdai ANADa viTTiTTirukkum” (NT 3-9) and “peRRa tAi vEmbEyAga vaLarttALE” (NT 13-7), yasOdai and nandagOpan have gotten a “koDIya kaDiya “ magan. It is their fault that they brought Him up to be this kind of a child. Because ANDAL has been unsuccessful in attaining Him, she is assigning blame to everyone who has a role in attaining Him, including periya pirATTi, in her role of purushakAratvam. periya tirumozhi 8-10-1 talks about how periya pirATTi fed Him with her kamala nOkku “vaNDAr pUmAmalar ma~ngai maNanOkkam uNDAnE”. When gOdai uses the word ‘tirmAlAl’, she implies that periya pirATTi also has made Him grow with kaDumai and koDumai and so, there is no point in showing hatred towards kaNNan.

Since gOdai is crying out loud because of the pangs of her separation from her lover, she is directing her hatred towards all those who can be “purshAkAra-s” – instrumental in getting to Him.

nammAzhvAr did the same thing in tiruvAimozhi 1-4-7 “en pizhaiyE ninaindaruLi aruLAda tirumAlArkku”; When referring to the lack of His blessings, AzhvAr refers to emperumAn through His association with tiru or periya pirATTi, whose role is one of purushakArattvam. So if He is not showering His blessings, the fault is with periya pirATTi. pUrvAcArya-s usually comment on this line thus: “when he is saying tirumAl – he is talking about periya pirATTi’s purushAkArattvam”. The interpretation is that nammAzhvAr is showing his displeasure at periya pirATTi’s role – or the absence of it, which has led to His not showering His blessings on AzhvAr.

SrI nanjIyar asked SrI piLLAn “it does not sound right to talk about purshAkAram when He is not showering His blessings - aruLAmai; what is the idea behind this?” piLLAn said : “He learned to torture us like this by doing ‘gurukulavAsam’ with periya pirATTi and that is why nammAzhvAr is hating Her also”. When SrI nanjIyar conveyed this to SrI bhaTTar, the latter agreed with the interpretation saying “he (nammAzhvAr) is thinking of Her as the means of getting to Him; so he is hating Her for not being able to get Him saying She is the reason for the same”.

kuLappuk kURu koLappaTTu: in the forth pAsuram, she has already said that He is harming her like a “kArERuzhakka uzhakkuNDu” – like an uncontrollable bull that is stampeding on her. Here, she is saying she does not have anyone else to turn to except that kALai, and He does not seem to have anyone else to torture; so this bull keeps on stamping on her in the same place with its toe and tears her apart.

puDaiyum peyaragillEn: now, the top priority is not to see Him; instead, her pain is so severe that it is enough if she can at least turn from left to right when she is lying down.

nAn: “rAma suffered immensely when sItA was separated from Him; just like Him, I am going through suffering for this kaNNan”. It sounds as if her pain will all go away if only someone tells her that kaNNan is also suffering equally immensely from separation from her! But, that kaNNan is not like rAman; He is One whose feelings are blunted. As if it is not enough that He has hurt us and inflicted pain on us, He will actively go and look for other people that He can hurt also.

pOTkan miditta aDippATTil poDittAn koNarndu pUSIrgaL: when He is going thus to hurt others, all He needs is His mAya mandira mugam (“maiyal ERRi mayakka un mugam mAya mandiram tAn kolO” – NT 2-4) – all He needs for mesmerizing others is His sweet looks; He does not need the dust under His feet. But, that is all what I need for sustaining my life. So, bring that dust under His feet to me.

aDippATTil poDi: His way is to go looking for girls and harm them. Her way is to go and look for the dust under His Feet for sustaining her life. In one sense, she follows kaNNan’s way or path.

pOgA uyir en uDambaiyE: even if I want to, my life is refusing to leave my body. The great act of kindness that will be like nectar to me, is for someone to bring some weapon or poison and kill me. If you ask me why I cannot do it myself, the answer is this: this body belongs to Him; even if I want to, I do not have the independence to end it myself. I have to sustain this body for Him.

sItA pirATTi said in rAmAyaNam sundara kANDam 28-16: “I will kill myself with some sharp instrument or poison; but, who is going to give me either one in this place?” – She was feeling sad that no one was there to give her some poison to end Her life.

But sItA pirATTi also tells hanumAn that She will sustain her life just until She comes to know that He is trying to recover Her from the rAkshasa (rAmAyaNam sundara kANDam 36-30). In other words, it is for Him that She sustained Her life.

SrI PBA nicely captures the sense of this pASuram: Already the world is full of unfairness and injustice. This great mahAnubhAvan – kaNNan has taken birth, as if things were not already bad enough. How could it happen that such a cruel son is born to such a noble nandagopan? I have been mangled by the repeated trampling of this cruel bull beyond recovery, and can’t even turn from side to side anymore. The only remedy to help my recovery now is to get the dust from His Feet; there is no other medicine for me.

tirumAlAl : His prabhAvam of vanquishing His enemies came from tiru (periya pirATTi) – aprameyam hi tat-tejah yasya sA janakAtmajA. But now He is misusing this prabhAvam now against me, treating me as one of His enemies.

pOgA uyir: This life of mine which has been mangled by Him as if it has been repeatedly stampeded under a mighty bull’s feet, is not leaving me. Maybe this is because it has the bhAgyam of still having His “aDippoDi” – dust under His feet.

poDit-tAn koNarndu pUSIrgAL: if you apply the dust under His feet on my body, I will feel better. Everyone will all feel sorry to look at my dirty body. He will also feel that I am here waiting to only serve Him; that dust has the strength to unite me with my nAthan just as it united ahalyai with her nAthan gouthamar. It will have the power to make Him voluntarily come to me.

This kaNNan with garuDan on His victorious flag is declared by the veda-s as the One whose Will cannot be violated by anything in this Universe. We were led to believe that yaSodA really gave birth to Him when we saw her feeding Him her milk, being harsh to Him when He stole butter, etc. But after all she was not His real mother, and she failed miserably in bringing Him up, with the net result that He is useless for anyone and causes only harm to everyone. Thus it is all her fault that He is like this. Unlike Him, I am blemishless, and have kept my body and my life only so that this youthful kaNNan with His broad and magnificent shoulders can embrace it. Even though He refuses to come and embrace me who belongs to Him, please take me and tightly bind me to Him so that He will be united with me who belongs to Him.

Even though He is not like rAman who declares “na jIvEyam kshaNamapi (“rAmAyaNam sundara kANDam 66-10), and so would not come and embrace me on His own, please take me and tie me up tightly with Him so that He is united with me.

veRRik karuLak koDiyAn tan mImIdu ADA ulagattu: He has garuDak koDi (His flag which has gauDan in it) to announce to the world His victory and sovereignty over everything in it. He is doing things to just keep proving His svAtantryam (independence) and my pAratantrayam (subservience to Him); He never does anything to show His ASrita pAratantrayam (His subservience to His bhaktas) or His praNayitvam (being controlled by sheer love from His devotees).

But, since He is sarvEsvaran, His rule governs me even though I love Him, just as parA~nkusa nAyaki said in tiruviruttam 33 (“agal viSumbum nilanum iRuLAr vinai keDa Sen’kOl naDAvudir IngOr peNpAl poruLO enum igazhvO ivaRRin puRattAL enReNNO”) – “O Great emperumAn! You protect the worlds of the devas and this world from all darkness and evil deeds. Is it not a disgrace that You don’t protect this parA~nkuSa nAyaki of Yours? Or, do You think that she is outside Your domain of control?”

In fact, nothing can function out of His control anyway, including the wind, the sun, etc. The taittirEya upanishad (Anandavalli 8-1) declares that the wind blows out of fear of Him, the sun rises and sets on time out of fear of disobeying Him, and agni, indra and yama perform their assigned duties without flaw out of fear of Him.

mImIdu ADA ulagattu: the phrase ‘mImIdu’ should be read as mIdu mIdu; the first mIdu denotes greatness; the second mIdu denotes ‘on top of’. Thus, the phrase means that nothing can operate over garuDakkoDiyAn’s greatness.

veRRa veRidE peRRa tAi : a mother getting a son for no benefit for anyone, but only to harm others.

peRRa tAi : gOdai blamed His father (“nandagOpan magan”) in the previous pASuram; now, she is blaming His mother. On second thoughts, ANDAL feels that it may not be fair to blame nandagopan for the spoilt child, and the blame for the rotten behavior of this child rests squarely on yaSodA. After all, nandagOpan has the responsibility to look after a lot of cows, bulls, AyargaL etc. Just as we failed in our responsibility to set Him right when we were indulging in His anubhavam and had Him with us, nandagOpan is also indulging in rakshaNa kAryam and could not correct kaNNan. But, such is not the case with yasOdA; she has no other work except to bring Him up as a nice boy. We all thought she was the birth mother when we saw her tie Him up, beat Him up, feed Him her breast milk etc. But from the way she has brought Him up, it is very clear that she is just a stepmother who adopted Him. So, “peRRa tAi” is used sarcastically here by the frustrated ANDAL.

vEmbE Aga vaLarttALE: instead of making Him a mixture of vEmbu (bad) and karumbu (good), she brought Him up as vEMbE Aga (pure, unadulterated vEmbu – bad only). So it is not His fault that He turned out to be so bad; it is all her fault.

gOdai’s folks say: “Let Him not come. The loss is only yours; why are you insulting His mother who is in between? He is not coming because may be you have some faults”.

kuRRam aRRa mulai : What fault do I have? Even though He is vEMbu, I am like the “vEmbin puzhu” – the worm of the vEmbu tree that won’t feed on anything but the vEmbu. “vEmbin puzhu vEmbanRi uNNAdu” (periya tirumozhi 11-8-7). My breasts know none but Him. “avaraip pirAyam toDa’ngi enRum Adarittu ezhunda en taDa mulaigaL tuvaraip pirAnukkE sa’nkalpitut tozhudu vaittEn” (NT 1-4). And they are for none but gOvindan (kongait talamivai nOkkik kANIr (NT 12-4).

SrI PVP comments that her devotion to kaNNan has as its basis His natural role as our svAmi or Lord (svrUpa-kRta-bhakti), and not based on how He treats her or what His character has been (guNa-kRta-bhakti). Again he draws the analogy between sItA pirATTi and ANDAL in this aspect. He narrates the following incident, showing that sIta had the same view as the basis for Her devotion to Lord rAma, even though in rAma’s case, there was no issue with His treatment of Her. atri maharishi’s wife anasUyai tells sItai, when she comes to the Asramam : “a woman’s para deyvam is her husband”. sItai responds: “since My husand is a great guNasAli, everyone thinks that I consider Him as My para deyvam because He is a guNasAli. I have a natural love for Him because He is My Lord, which has nothing to do with His being a guNA-SAli; but, He is an exemplary guNa-Sali, and so, people think that My love of Him is because of His guNam-s. It is My loss that because He is of such exemplary character, people do not recognize My natural love to Him that is not a function of His character”.

kuRRam aRRa mulai: mulai has kuRRam if it is waiting patiently for Him to come whenever He comes. Mine are not patient like that. They are suffering immensely.

When her folks ask her “ what should we do to ease your pain”, she continues further.

kumaran : He is the ‘kumaran’ – kALai – the one with youthful age for these mulaigaL.

kOlap paNait tOLODu: Shoulders that are beautiful, and that are like the branches of a kaRpaka vRksham. Even though His mother brought Him up like vEmbu and His heart is full of lies, His shoulders did not lose their beauty. I cannot sustain my life if I do not embrace them. kaNNan has brought her to this condition – even when she is angry with Him, she is still talking about His “beautiful shoulders like the branches of the kaRpaka vRksham”, because this is how He has handled her before, embraced her before, and mesmerized her.

aRRa kuRRam avai tIra: Even though my mulaigaL are physically part of my body, they really belong to His shoulders. So they are His, and belong on His shoulders. This separation from Him is a blemish for them. You have to see to it that this blemish for them is removed.

aNaiya amukkik kATTIrE: Even if He refuses, make my mulaigaL embrace His shoulders with force. Isn’t there someone to imprison my breasts with His shoulders together just as bANAsuran handcuffed and imprisoned his daughter ushai and kaNNan’s grandson aniruddhan togther?

Why would her folks, who were trying to separate her from kaNNan so far, tie her with kaNNan? Even though they are trying their best to separate them, now, she is in a position where she might not live anymore without Him; so, it will become their responsibility to make her live by tying her with Him.

veRRi veRidE, vEmbAgavE: “oruvarkkum payan inRiyE, payan illai enkira mAttiramEyO!, vEppa’m kAi pOl kaikkum paDiyAgavE) - Not only has yaSodA brought Him up as “good for nothing, useless, waste”, but also “patently distasteful to everyone”.

kumaran – “yauvanattODu tOL tINDiyAna ap-perumAn”) - He Who embraces His devotees with His rejuvenating, youthful form.

yaSodA is completely at fault for this totally ruined child – “a’njavurappAL aSOdai ANADa viTTiTTirukkum” (NT 3.9)– She enjoyed watching Him go berserk as if He is the only male being around, and He is roaming around totally uncontrolled.

We saw earlier that SrI PVP’s anubhavam was that ANDAL felt that yaSOdA failed in bringing Him up properly because after all she was not the natural mother. SrI UV gives the anubhavam that ANDAL feels that because yaSOdA thought that she was the natural mother, she ruined Him by giving Him freedom beyond limits, thinking that this was the way to bring up the child with affection. Also, because He revealed Himself to her as the Supreme Lord, she just was overwhelmed with the pride of having given birth to Him, and did not feel any responsibility to bring Him up properly, and ended up making a “vEmbu” out of Him.

But in this pASuram, ANDAL gives the remedy for this problem. If the elders make sure that her flawless breasts are brought into contact with the shoulders of this “vEmbu”, the flaws of this vEmbu will all be removed. The flawless breasts of mine will transfer their flawlessness to Him, and the “vEmbU’ will turn into “karumbu”.

kuRRamaRRa mulai: Flawless breasts. Those that do not have any flaw right from the time of birth. The sthanam that conforms to all the lakshaNa-s (sAmudrikA lakshaNa-s?), and also that which does not feel the slightest sense of excitement on the thought of anyone but Him.

kumaran: That One Who is of nitya yauvanam – Eternal youth, who does not age (a-jarah, a-marah, etc.).

aRRa kuRRam avai tIra: The kuRRam referred to here is the vyasanam because of the separation from Him. If this kind of vyasanam continues in one, it can have the effect of turning one against Him also (prAtikUlya buddhi); but the very sight of the paramAnanda svarUpam of the Lord will remove all traces of the feelings of prAtikUlyam completely. It is considered that this is how the mukta-s never have any thoughts of their past, before they became mukta-s.