pASuram 5.8 (fifth tirumozhi - pAsuram 8 SArngam vaLaiya valikkum)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

Oh my dear little cuckoo, who picks at new, red tender shoots with your beak in the mango grove! emperumAN has strong, valorous hands proficient in bending His great bow; He is well known for His quality of being under the control of those who love Him (Bhaktha pAratantran). Only He and I will know what kind of agreement we have made between ourselves. If you are able to go to Him immediately and do your sweet warbling to persuade Him to get to my side, you will get to see how much He will be made to struggle from my pranks!

SArngam vaLaiya valikkum tadak-kaic
caduran poruttam uDaiyan
nAngaL emmil irundu oTTiya kacca~ngam
nAnum avanum aRidum
tE~ngani mAm-pozhil Sen-taLir kOdum
Siru kuyilE! tirumAlai
Angu viraindu ollaik kUgiRRi Agil
avanai nAn Seivana kANE

B. Some additional thoughts (from SrI PVP):

SArngam vaLaiya valikkum: refers to the great valor of emperumAn who is adept in shooting the arrows from His bow. SrI PVP refers to SrImad rAmAyaNam

- aprameyam hi tattejo yasya sA janakAtmajA
| na tvam smarthas tAm harthum rAmacApASrayAm vane ||
(AraNya kAndam 37-38)

sItA is the vIra patni who is under the protection of the mighty bow of SrI rAma, and there is no way that rAvaNa will get away with abducting her.

Again in SrImad rAmAyaNam, VAlmIki describes rAma's might and skill with His bow and arrow, which will make His enemies drop their bows from their hands:

yO vajra pAdASani sannipApADat
na chukshUbhE nAbhi cacAla rAjA
sa rAma bhANApi hatO bruSArtha:
cacAla cApanca mumOca vIra:
(yuddha kANdam 59-139)

(That rAvaNa who did not move when indira's vajrAyutam struck him or when thunder fell on him, totally got shattered and dropped his bow, when he was struck by rAma bhANam.)

poruttam uDaiyan: He is not just a warrior who is capable of performing valorous feats in the battlefield. He is even more capable of love to His devotee. Thus He is the greatest in valor and in love.

kacca~ngam: This word refers to an agreement between the two that one won't live without the other. The devotee is as important for BhagavAn as BhagavAn is for the devotee. ANDAL says to the cuckoo: "We have made a secret pact that we will not live without one another. When He forgets this pact, isn't it your duty to go and remind Him?"

SrI PVP poses the rhetorical question "How is the kuyil supposed to know there was this pact, if it was made in secrecy?", and follows it up with his interesting anubhavam: the kuyil is a messenger for both of them; both have told the kuyil separately that they cannot exist without the other. So, the kuyil knows that this is the secret pact they have made together.

rAma tells hanumAn - rAma dUtan - that He cannot live without sIta and pirAtti tells hanumAn in aSOka vanam that She cannot live without Him. When they each give this kind of message to the messenger, wouldn't they have talked about it when they were both alone and made a pact?

tE~ngani mAmpozhil SentaLir kOdum: When the grove has ripe sweet mangoes, why is the cuckoo going and and picking at the sour red sprouts? Here is SrI PVP's anubhavam: the cuckoo has eaten too much of the sweet mangoes and can't take any more sweet stuff. The cuckoo is so smart that it tries to pick at the sour shoots to offset the sweetness. ANDAL appeals to the cuckoo: Oh cuckoo! You have so much intelligence that you know how to adjust your taste buds; it behooves you to take care of my needs too.

tirumAlai A~ngu viraindu ollaik kUgiRRi Agil: "Oh cuckoo! All you have to do is to go His abode very fast and call Him. periya pirAtti who is always with Him will ensure that He comes running to His devotee, and will

avanai nAn Seivana kANE: What can ANDAL do to Him after all? A lot, as we see from SrI PVP's anubhavam! As soon as He comes to ANDAL, she is going to make Him suffer exactly as He made her suffer for such a long time, right in front of the cuckoo. When He comes to her to embrace her with great desire after having suffered from her separation, she is going to turn her face away from Him and deprive Him of that embrace; then He has to feel what she is going through right now. It will be equivalent to keeping food right in front of a person who has starved for a long time, but tying his hands so he cannot eat the food. BhagavAn will suffer intensely when He can't reach His bhakta. The only way emperumAn's hunger will be appeased is by looking at Her countenance. "vaNdAr pUmAmalar mangai maNa nOkkam uDaiyAn" - tirumangai AzhvAr in periya tiromozhi 8-10-1)

pASuram 5.9 (fifth tirumozhi - pAsuram 9 pai~ngiLi vaNNan)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

Oh cuckoo playing in the grove, where the radiant bees sing because of drinking the sweet nectar! Pay attention and listen to me! I am entrapped in my love for emperuman, the Lord of Lakshmi, who is dark-hued like the green parrot and who is in love with tirumagaL. If you ever wish to continue to live in this grove, you have to do one of these two things: you must do your sweet warbling and get the lord who has the Sanku & cakkaram here or you can get me the golden bangles I lost because of my separation from Him. You are only going to stay well as long as you have me, who takes care of you.

pai~ngiLi vaNNan SirIdharan enbaDu Or pASattu agappaTTu irundEn
po~ngoLi vaNDu iraikkum pozhiL vAzh kuyilE!kuRikkoNDu idu nI kEL
Sa~ngoDu cakkarattAn varak kUvudal poN vaLai koNDu tarudal
I~nguLLa kAvinil vAzhak karudil eraNdattu onREl tiNNam vEnDum

B. Some additional thoughts (from SrI PVP and SrI PBA):

pASattu agappattu irundEn: I cannot cure my sickness by myself. I have lost miserably to His exquisite beauty and love towards Him. I have become sick and have become invalid, not being even able to walk. I have been caught in the net called SrIdharan (pASam denotes both net and love); so, it can mean here that godai is love-sick with Sridharan. pongoLi vaNDu iRaikkum pozhiL vAzh: You are spending time where the radiant bees sing because of drinking the sweet nectar and in that noise, you will not even listen to all my wailings.

SangoDu cakkaram tAn varak kUvudal poN vaLai koNDu tarudal : You have to make my golden bangles stay in my hands or, alternatively, you can bring Him to me so that I can get the AbharaNams He has - namely, the Sanku and cakkaram. SrI PBA analyzes the situation here elaborately. She gives the option to the kuyil to either get her lost bangles back, or to get the Sa~ngu and cakkaram of bhagavan. She tells the kuyil - "iraNDattu onREl tiNNam vENDum" - Do one of these two definitely for me. Obviously for her to get her bangles back to fit, He has to come; or if she gets His Sa~ngu and cakkram, He has to come. So either way she gets what she wants. Why did godai imply the two things as exclusive of each other? SrI PBA remarks that this is "camatkAram" - smartness or skillfulness on the part of ANDAL. He gives an example of this camatkAram through the story of the great pativratA SirOmaNi, sAvitri, who was trying, in vain, to plead with yamarAjan for the life of her dear husband, satyavAn. When yama refused to yield on this issue and refused to spare satyavAns' life, sAvitri kept talking skillfully with yama on many points of dharma, and he got mesmerized with this talk. Being a smart woman, she cleverly asks for a boon of having several children from satyavAn instead of asking for his life, and yama grants the boon. The only way to get children from satyavAn would be to get him alive again, and so she gets her wish fulfilled. ANDAL's choices to the kuyil are essentially along the same line. Sri PVP calls this: "oru kAriyattAlE iRanDum talaik kattumiRE" - getting two jobs accomplished with one action (viz. His coming will get her bangles to fit, and will get her His Sa~ngu and cakkaram).

inguLLa kAvinil vAzhak karudil: SrI PVP makes two points related to this. One is that ANDAL is telling the kuyil - If you want to live happily in this grove, hearing my wailing all the time is not going to be the best atmosphere for you. So do what is needed to end my suffering. The other point ANDAL is making to the kuyil is: If I am destroyed, who is going to preserve this grove for you? Just as emperumAN is preserving paramapadam so that nitya SUri-s can live there, I am preserving the grove for you.

"vAnavar nAttaiyum nI kamDu koLL enRu vIDum tarum
ninRu ninRE" - tiruvAizhmozhi 3-9-9)
pASuram 5.10 (fifth tirumozhi - pAsuram 10 anRu ulagam aLandAnai ugandu)

A. Translation from SrImAn SaDagOpan's tamizh treatise: I am longing to do kaimkaryam for the lord who measured the three worlds, but He is plotting against my wishes. When I am already suffering from this pain, this sweet breeze and the rays of the full moon enter inside me and torture me even more. I do not understand the logic of this added suffering. Oh cuckoo! You are my well-wisher; please do not stay in this grove and keep torturing me; I have already become so thin from my love. If you do not call my Sriman nArAyaNan today, I will drive you away from this grove.

anRu ulagam aLandAnai ugandu aDimaik
kaN avan vali Seyya tenRalum ti~ngaLum
UDaruttu ennai naliyum uRaimai aRiyEn
enRum ik kAvil irundu ennait tagarttAdE nIyum kuyilE!
inRu nArAyaNanai varak kUvAyEl i~nguRRu ninRum turappan

B. Some additional thoughts (from SrI PVP):

All her sAma, dAna, bhEda upAyams do not bear fruit with the kuyil; now godai tries daNDam (punishment); she says "if you do not do what I say, I will drive you out of the grove". anRu ulagam aLandAnai ugandu: He is so full of compassion that He placed His divine feet on the heads of even those who did not love Him. His compassion is like that of a mother who feeds her baby even if it is sleeping and does not know that it needs to be fed.

aDimaik-kaN vali Seyya - The kind of kaimkaryam that ANDAL wants to perform to bhagavAn is not any ordinary kind of kaimkaryam; this is the kaimkaryam that will keep ANDAL alive, and the absence of which will take away herlife. tenRalum tingaLum UDaruttu: As if it is not enough that ANDAL has been denied the kaimkarya bhAgyam by BhagavAn, this tenRal (sweet breeze) and tingaL (moon) are adding to her misery. ANDAL laments why the tenRal and ti~ngaL don't even know a quarter (kAl) of what she has missed by way of not getting bhagavAn with the great Feet (kAl) that measured the three worlds. The action of the breeze and the moon are like that of rAvaNa who separated rAma and sItA and thus made her undergo great suffering and agony. She can't understand their behavior especially because the moon and breeze are created by bhagavAn and so are like her own children, and so it is their duty to unite her with bhagavAn rather than make this separation more unbearable. The son of vaYu (breeze), that is mAruti, went as a kind messenger between perumAL and pirATTi. ANDAL does not even see a quarter (kAl vASi) of the compassion the son had, in this breeze. That the cool breeze is but a torture to separated lovers is obvious when rAma tells lakshmaNa:

padma sougandhi kavaham Sivam SOka vinASanam |
dhanyA lakshmaNa! SevantE pampOpavana mArutam || (kishkindA 1.105)

"Oh lakshmaNa! Only bhAgyavAns will enjoy this pure breeze which brings the sweet smell of the lotus flowers, and which comes floating over the groves in the banks of pampA river".

rAma, when He was separated from pirATTi could not bear the breeze and felt tortured. enRum ik kAvil irundu ennait tagarttAdE nIyum kuyilE! Breeze will blow only sometimes. The moon appears only sometimes in the night. So, they torture ANDAL only some of the times. But, the cuckoo is in the grove with ANDAL day and night and so causes her pain always. i~nguRRu ninRum turappan: ANDAL will not be forcibly driving the cuckoo away from the grove. All she is saying is that she will lose her life if she is not united with bhagavAn, and there will be no one to protect the grove and the cuckoo will be forced to leave.

pASuram 5.11 (fifth tirumozhi - pAsuram 11 viNNuRa nINDaDi tAviya maindanai)

A. Translation from SrImAn SaDagOpan's tamizh treatise:

This is the concluding pASuram (phala Sruti) for this tirumozhi of ANDAL. In this pASuram, ANDAL says: "This tirumozhi was done by godai, who has exquisitely beautiful eyes (poetically compared to spears because they are so captivating and penetrating), who is endowed with all the good qualities befitting a good woman, and who is the daughter of periyAzhvAr, the leader of all the SrI vaishNava-s in SrIvilliputtUr who are well-versed in all the four illustrious Veda-s. The pAsurams were composed with great love for the emperumAn who measured the three worlds with His tiruvaDi and are in the form of requesting the cuckoo "Oh dark cuckoo! Do your sweet warbling so that my lover, the ocean-hued emperumAn will come to me!". Those who recite these pAsurams, will get to do kaimkaryam to emperumAn personally (will reap the benefits of saying 'namO nArAyaNa ')".

viNNuRa nINDaDi tAviya maindanai VERk-kaN maDandai virumbi
kaNNuRa en kaDal vaNNanaik kUvu karum kuyilE! enRa mARRam
paNNURu nAn maRaiyOr puduvai mannan paTTarpirAn kodai Sonna
naNNuRu vASaga mAlai vallAr namO nArAyaNAya enbArE

B. Some additional thoughts (from SrI PVP):

viNNura nINDaDi tAviya maindanai: The use of the words "nINDu" and "tAviya" to describe BhagavAn's feat of measuring the three words with His two Feet signifies that if He decides to take something from anyone, He will make sure that He gets everything, and will not leave anything behind for theprevious owner.

VERk-kaN maDandai virumbi: ANDAL's spear-like eyes alone are capable of defeating Him with just one glance ("ambanna kannAL"). In addition, she is a uttama strI (maDandai). But now she stands defeated by Him because of her intense love for Him (virumbi).

kaNNuRa: Just so she can see Him. Why? Because she wants to make Him the prey for her spearhead-like eyes. en kaDal vaNNanai: His blue-hued tirumeni is capable of removing everyone's fatigue just like the cool waters of the ocean.

naNNuRu vASaga mAlai: naNNuru here means the ten pASurams have described BhagavAn WELL. This is unlike even the veda-s which admit to not having been able to describe Him - Mind and words are unable to comprehend Him fully.

yatO vAcO nivartantE | aprApya manasA saha |
Anandam brahamaNO vidvAn | na bi bhEti kutaScanEti ||(tai. AraNyaka 9-1)

namO nArAyaNAya enbArE: Literally this means that those who learn these ten pASurams will get to chant "namO nArAyaNAya". The significance of this is brought out in the pallANDu pASuram given to us by godai's father who declares that whoever reads his pallANDu pASuram, will get to wish perumAL "pallANDu" through the ashTAkshara mantra in paramapadam for a long time (pallANDu):"namo nArAyaNAya enRu pallANDum paramAtmanaic cUzhndu irundu Ettuvar pallANDe" (tirupallANDu 12) i.e., they will get to do the paramapurushArtha parArtha kaimkaryam in SrIvaikunTham.

The fact that both ANDAL and her father, periAzhvAr, desire the bhAgyam to do parama kaimkaryam to BhagavAn in SrIviakunTham confirms that this is a family tradition that ANDAL is reflecting.
SrI PBA adds that by learning these pASurams, one gets the same benefits that one gets by the anusandhAnam of the tiru ashTAkshara mantra.
Thoughts from SrI rAjagOpAlan: karum kuyil - the black hue of the kuyil reminds godai of her black-hued kaNNan.