In the 10 pASurams of the second tirumozhi, ANDAL assumes the identity of a leader for the AyarpADi girls and argues with kaNNan, pleading with Him not to destroy the small houses (kolams or designs) made for manmathan by them with the fine river silt.

kaNNan, who first thought He will not reveal Himself to godai right away, appears in her house, not being able to withstand His longing for her. godai wants to show her anger at Him for ignoring her for so long. She pretends that she is not aware of His appearance. Along with her friends, she keeps drawing small decorative houses with the white silt collected from river beds for kAmadevan. kaNNan gets angry now because ANDAL and her friends are honoring another god and continuing to pray to manmathan with their mazhalai words, totally ignoring Him; He starts destroying their small silt house designs made on the floor, with His feet. So they have a back-and-forth argument and have a mini-mahA-bhArata battle, and ANDAL bursts into prayers for her kaNNan in the next 10 pASurams, entreating Him not to get angry and destroy their small decorative houses (ciRRu il cidaiyEl - do not destroy our small houses).

Oh, nArAyaNA, who is worshiped by thousand names! You who appeared as naran and nArAyaNan and did penance in badarikASramam to set an example for the people of this world! You who appeared in the form of a naran (man) as rAma and kr*shna! How can we escape from your natural mischief, especially since our mAmi (aunt) yaSodhai got you as her son, because of which you are now related to us as our aunt's son? We drew all these small houses for manmathan because it is that time of the year when he favors those who worship him. And, you (who has lakshmI pirAtti on you chest) are coming and disturbing us! Is this the right behavior? Please, do not destroy our small sand houses!

nAmam Ayiram Etta ninRa nArAyaNAnaranE unnai
mAmi tan maganAkap peRRAl emakku vAdai tavirumE
kAman pOdaru kAlamenRu panguni nAL kaDai pArittOm
tImai ceyyum SirIdharA e~ngaL ciRRil vandu cidaiyElE

B. Some additional thoughts:

kaNNan is perturbed that these girls fall at the feet of a demi-god, instead of His feet. He is reminded of how in AyarpADi, He could not bear to see His people doing pUjA for indra, and made them direct these offerings to Him in the form of the gOvardhana mountain. Just as He rushed to help the elephant (gajEndran), He decides to come and show Himself up in godai's house. [SrI PVP]

nArAyaNAnaranE: It can be read in 2 ways; as nArAyaNAnarane (one word), it refers to the nara-nARAyaNa avatAram of Lord vishNu in bhadri [for further details, please refer to SrI SaDagopan's posting that came out 2 days back]; or as nArAyaNA naranE (two words), it refers to nArAyaNa Himself and naran (His avatarams in the form of a man as rAma and krshna - for detailed explanations, please refer to vishNu sahasranAmam explanation by SrI kr*shNamAchAri under slokam 26).

One explanation given by SrI PVP for nara-nArAyaNan is: just as a mother drinks water if her stananyaprajai (breast-fed baby) falls sick, the Lord came as nara-nArAyaNan and did penance for the sake of His cEtanA-s or His children.

SrI PVP beautifully describes how the dispute between godai and kaNNan might have taken place, as follows:

pasuram 2.2 (second thirumozhi second pasuram -inRu muRRum )
A. Translation

ANDAL explains to kaNNan how much pain they all took to draw those designs. "We worked on them the whole day in half-bent positions, not minding the back pain; Please let us take a good look at them and fulfill our wishes. You are the Adi bhagavAn, who taking the form of a baby boy slept on an Alilai (leaf of Ala maram - banyan tree)! We love you and always think about you; if you cannot feel sorry for us and shower your blessings, it is surely because of the sins that we have committed".

For one who has created the whole Universe, the suffering and pain in just creating some small designs is probably not obvious! SrI periyavAccAn PiLLai remarks that ANDAL is complaining about back pain hoping that He will stop destroying the designs and instead comfort her aching back. Or, that he will stop using His legs to remove the designs, and instead embrace her with His hands. The reference to His "irakkam" or Mercy in not destroying the designs is in the larger context of His protecting the whole Universe (jagad-rakshaNa).

We have been drawing these designs with white hued silt with our bangled hands with great effort. Oh, kshIrAbdi nAthA, who is sleeping in the deep tirupARkaDal! You could not bear the hardship of gajEndran, and like a majestic male lion, you rushed to the lotus pond and killed the crocodile to save gajEndran! Please glance at us through the corner of your eyes as we admire and love you. And please do not destroy our ciRRil!

SrI PVP points out that ANDAL is telling kaNNan that He rushed to save gajendra AzhvAr even though He did not have to appear there in person, whereas He is torturing her by not glancing her even with the corner of His eyes when she desperately needs Him. The reference to the great effort she had to put in to draw the designs with her "bangled" hands refers to the weak state in which she finds herself longing for Him, and she can't even carry the weight of these bangles any more.

Oh KaNNA with the hue of the dark blue clouds of the rainy season that is about to drench one with welcome showers! Is Your enchanting face the magical entity (sokku podi) that drives our minds to a state of obsession over You inspite of Your lowly acts and speech? Oh my Lord with the lotus eyes! We are afraid to say anything caustic that may hurt Your feelings since we are overcome with the fear that You may assess and dismiss as insignificant little girls. Oh Lord! Please have mercy on us and do not destroy our little sand houses.

Oh mischievous mAdhava! kESava! Even though you are destroying the beautiful designs we made in the streets with white-hued silt, and even though we may feel sad about it, we will not get angry with you. When we think of looking at your eyes with anger, we become absorbed with the beauty of your eyes and forget our anger, with our hearts melting with love for you. The eyes you have on your face are not normal eyes! How can we get infuriated with you after we see your wonderful eyes?

The words "vicittirapppaDa nA~ngaL izhaitta" from ANDAL indicate that she is thinking of His vicittiram of creation etc. (Do you think You are the only one who can do this vicittiram? We can do, too.) The reference to "un mugattana kaNgal allavE" suggests that ANDAL is asking Him why He is not enjoying the beauty of her wonderful creation (ciRRil) but instead, destroying it. SrI PVP also explains that His are not normal eyes like others', but these are the eyes that hook anyone to Him and make them fall at His feet. He gives reference to nAcciAr tirumozhi 14-4, which we will see later - kamalak kaN ennum neDum kayiRu - His eyes are like the rope which drag His devotee to Him.

"Oh, the great raghuvIrA, who built the bridge across the ocean and made a battle ground of SrI LankA. These acts of yours, where you make the excuse of destroying our ciRRil, must have some inner reason for sure. However, we are too young to understand these hidden meanings. So please don't disturb us".

ANDAL suggests that it was okay for Him to create a battleground in SrI Lanka where there were enemies, but asks KaNNan why He is starting a battle with them who are His friends. She says "You have already exhibited your valor by battling the evil but powerful rAvaNa and slaying him; for you to come and start a battle with us who are just young girls who are not even grown up yet, does not sound right. So leave us alone!".

godai is now angry with kaNNan: "You built a marvelous bridge (sEtu bandhanam) across the ocean. The whole world is aware of all your feats. Such a great warrior, you are trying to show off your valor before us, who are innocent small kids and destroy our ciRRIl! Is this right? It makes sense if you fight with your equals! On the name of your wives, please do not destroy our ciRRil!"

It is interesting that ANDAL talks about kaNNan's "double meanings" - bedam....pESinAl, but she herself seems to be talking with double meaning here. On the one hand she is talking about the rAmA incarnation - setu bandhanam, where He is known for His eka patni vratam, but then refers to His "many wives" - maNavATTimAroDu. The implication is also that if He has to destroy the small sand houses, He can as well go and destroy His setu which is also made of sand (rocks) instead.

Oh ocean-hued kaNNa, who is having the brilliant SudarSana AzhwAn on your hand! We are trying to play with silt brought in round-mouthed pots and you are destroying our ciRRil and making them useless. Don't keep pestering us by kicking us and touching us. Don't you know that if you disturb us so much that we won't like you, even the sweetest person like you will become sour?

"You didn't stop with destroying our ciRRil; you entered into the inside of our house (muRRam) and showing your sweet face to us with a smile, destroyed our hearts also; oh govinda, who measured with one foot, this whole world and with another, all the upper worlds! Wouldn't the folks in the house talk bad of us if they find out you embraced us and kissed us?"

ANDAL is pointing out to kaNNan that just as He pushed mahAbali into the pAtALa lokam after he gave the three feet of land to vAmana, He is going to get them in trouble after hugging them if their mothers find out. [SrI PVP

This concluding pASuram of the 2nd tirumozhi of ANDAL is the phala Sruti for this tirumozhi. "Oh, Sweet consort of SitA! Those who learn the pASurams that are in the form of Ayar pADi girls saying in their innocent, child-like words 'please do not destroy our ciRRil', composed by me, ANDAL, the daughter of SrI vishNucittan, who is the leader of all the paramaikAntins responsible for bringing austerities to SrI viilliputtUr by chanting vedams constantly, will receive the divine blessings of paramapadanAthan and attain Sri vaikuNTham".

sItai vAi amudam uNDAi! engaL cirril nI cidaiyEl enRu
vIdi vAi viLaiyADum Ayar ciRumiyar mazhalaic collai
vEda vAit tozhilALargaL vAzh villiputtUr man vittu cittan tan
kOdai vAit tamizh vallavar kuRaivinRi vaikuNTham SErvarE!

B. Some additional thoughts:
Unlike the suffering that these AyarpADi girls are going through by not being able to unite with kaNNan, those who chant these tirumozhi-s of nAcciAr with devotion will be united with paramapada nAthan without doubt, and do not have to go after kAman and decorate their homes with ciRRil etc.