SrI:
SrI ANDAL samEta SrI rangamannAr tiruvaDigaLE SaraNam

nAcciyAr tirumozhi VIII - viNNIla mElAppu -


Introduction
A. Translation from SrImAn SaDagOpan's tamizh treatise

godai does not get any response from the great pA~ncajanya AzhvAn in spite of all the praise that she heaped on him. Month after month passes ending in rainy season with the associated lightning and dark clouds. The dark, blue-hued clouds remind godai of kaNNan and cause even more pain in her heart. At the time of vastrApaharaNam, He had made a promise to her that He will come back to her during the rainy season and disappeared from her sight. Now, ANDAL is suddenly sad that He has not kept His promise. She decides to tell her plight to the clouds and send them as her messenger to gOvindan, who is stationed in tirumalai.

B. Some additional thoughts (from SrI PVP):
In the introduction to this tirumozhi, SrI PVP describes his anubhavam of ANDAL's progression from conversing with the pA~ncajanyam to appealing to the clouds to be her messenger. He also discusses the natural advantage that ANDAL has in being able to express her extreme love towards bhagavAn in the role of a nAyaki, whereas the other AzhvAr-s have to assume this role which is not natural to them by their birth. In this tirumozhi, ANDAL declares her love for tiruvEnkaTam uDaiyAn and sends the clouds as her messenger.

In the previous tirumozhi, she conversed with SrI pA~ncajanyan. This suggests the natural progression of a devotee whose thoughts are drawn closer and closer to bhagavAn as time progresses. The very utterance of His name is sufficient to result in the maturity of a devotee such that the devotee is drawn closer to Him. The progression from pA~ncajanyam to the clouds can be also seen as a step up in the sense that the Sa~nkham has as its only reason for prominence its being associated with Him. It is only a means to Him, like dharma being only the means to the dharmI who is the object to be attained through dharma. SrI pA~ncajanyan is only a SeshabhUtan, as he is dependent on emperumAn, and emperumAn is the dharmi (prAkAri) without whom the Sa~nkham does not have any existence or appearance. There is also a similarity between the clouds and the conch that we see in the mudal tiruvanTAdi by the mudal AzhvAr (poigai AzhvAr) - " kAr kODu paRRiyAn kai ". One meaning for the word kAr is clouds, and one meaning for the word kODu is conch. SrI uttamUr vIrarAghavAcArya svAmi interprets kArkODu as referring to tiruvEnkaTa Hills (kAr = dark or black, kODu = hill) in the context of the pASuram.

But he also points out a possible alternative interpretation for the phrase as "One who holds in His hand the conch (kODu) that makes the great sound like the dark clouds (kAr)", thus establishing a relationship between the two. In tamizh literature, there is a stage of separation between the nAyakan and nAyaki where the former promises the later that he will be back during the rainy season, and the nAyaki suffers from separation when the nAyakan does not show up as promised. ANDAL is in this stage of separation from kaNNan who left her at the time of vastrApaharaNam, and now she sees the clouds but not kaNNan. The color of the clouds reminds her of kaNNan, and their garjanai reminds her of the pA~ncajanyam in His hand. So she thinks her kaNNan has come, but lo! Her kaNNan is not there. She asks the clouds about emperumAn. Of course, they do not respond to her. She becomes very sad and insists on sending them as her messenger since the clouds have a relationship with tiruvEnkaTam uDaiyAn by virtue of their living in the same mountain.

In rAmAvatAram, sItA sends hanumAn, who knew five vyAkaraNams and was a great scholar, as her messenger to rAma. Since in vibhavAtAram the Lord could talk, embrace, etc., this made sense. Now, in arcAvatAram, godai sends the clouds as her messenger, without even thinking that clouds cannot talk, and without realizing that all she can do is worship the arcAmUrti but not expect Him to embrace her etc. How do we explain ANDAL's actions? PuttUr SrI kr*shNasvAmi aiye~ngAr svAmi quotes a passage from meghadUtam (1.5) " kAmArthA hi prakr*ti kr*paNAS cetanA'cetaneshu " which says that those who are scorched by love are unaware of their actions and try to send messages to their partners through animate or inanimate objects such as the cloud etc. Then the question arises : "How is it that a person like ANDAL subjects herself to kAmam like wordly people?" We should understand that in ANDAL's case it is her extreme bhakti to Him that expresses itself in this form. Just as ordinary mortals who are in love cannot bear to live when separated from their loved one, the bhakta cannot live in the absence of bhagavAn. This being the case with pirATTi, the AzhvArs who were born men assumed the role of pirATTi and express their devotion in their pASuram-s. ANDAL is doing nothing different, expect she does not have to assume any new role to be a nAyaki. By birth she is a woman, and she can naturally express her devotion to Him in the role of a nAyaki. SrI kr*shNasvAmi aiye~ngAr describes this in the following terms: "Expressing the bhakti towards emperumAn using the language of a nAyaki is like "paLLa maDai" for ANDAL; the love of the AzhvArs who try to use girl talk to emperumAn to show their extreme bhakti is like " meTTu maDai".

pASuram 8.1 (eighth tirumozhi - pAsuram 1 viNNIla mElAppu)

viNNIla mElAppu virittARpOl mEga~ngAL
teNNIr pAi vEnkaTattu en tirumAlum pOndAnE
kaNNIrgaL mulaik kuvaTTil tuLi Sorac cOrvEnaip
peNNIrmai IDazhikkum idu tamakku Or perumaiyE


A. Translation from SrImAn SaDagOpan's tamizh treatise:

Oh clouds who cover the whole sky like a blue carpet! Did my emperumAn, who is stationed in tiruvEnkaTam full of beautiful clear water falls, come along with you? His not coming with you is making me shed tears because of my suffering. Is destroying my femininity a great act of pride for tiruvEnkaTam uDaiyAn?

B. Additional thoughts (from SrI PVP ):
viNNIla mElAppu virittARpOl: SrI PVP's anubhavam is that godai feels that the wide-spread clouds form a canopy for her and her nAyakan to be seated together in the wide open space under this canopy. She sees that one of the reasons for His creating the Universe is so that He can be seated with her under this beautiful canopy. For perumAL and pirATTi, the paramapadam (nitya vibhUti) and this world (leelAvibhUti) are meant to be for their enjoyment.

mEga~ngAL: Note the plural here. sitA pirATTi had only one messenger (hanumAn) to send to rAma; godai is not constrained like that, and has many clouds to send as messengers. SrI PVP makes one other observation on the reference to "clouds" by ANDAL. Among all the thousands of vAnara-s who were searching for sItA, hanuman was the only one who had the bhAgyam of finding sItA and having her darSanam. In the case of the clouds, a lot of clouds can convey the message to bhagavAn in ve~nkaTam Hills. In rAmAyaNam sundara kAnDam 30-3, hanumAn says:
"yAm kapInAm sahasrANi SubhahUnyayutAni ca
dikshu sarvAsu mArgantE SeyamAsAditA mayA"

(I found the one person, who is being looked for by thousands and ten thousands of vAnara-s in all the directions). HanumAn is sad in one sense that those other vAnara-s who wanted to find Her, did not get the bhAgyam to see Her; only he got that bhAgyam. Here, in godai's case, all the clouds are going to get to see emperumAn.

When kings go for jala-kr*TA (water sports), a set of people called "mEkar" precede him and do jalakrITA with him. In the case of the clouds (megham), it is godai's thought that these "mEga~ngAL" did jalakrITA with emperumAn and because of His making them wet, they are now the water-bearing clouds. teN-NIr pAi vEnkaTattu: The waterfalls in tiruvEnkaTam are pure (not muddied), because of the sAnnidhyam of emperumAn stationed in tiruvEnkaTam.

Unlike this, by comparison, in the place where ANDAL is right now, the rivers etc. have become dry because of the absence of emperumAn ("tirumAlum pOndAnE"). This is what happened when Lord rAma left for the forest - "upataptOdakA nadya: palvalAni sarAmsi ca pariSushka palASAni vanAnyupavanAni ca" (rAmAyaNam ayodhyA kANDam 59-5)

en tirumAlum pOndAnO - SrI PVP points out the incident in SrImad rAmAyaNam where Lord rAma follows sItA pirATTi when they walk in the forest - "yadi tvam prasthito durgam vanamadyaiva rAghava agratastE gamishyAmi mr*dnatI kuSa kaNtakAn" (rAmAyaNam ayodhyA kANDam 27-6) Now she hopes that He has followed the clouds, and so asking the clouds whether Her tirumAl has followed them. The usage of the word "en tirumAl" shows her relationship to Him as His pirATTi and also her purushAkAram.

kaNNIrgaL mulaik kuvaTTil: ANDAL has posed the question to the clouds - Has my tirumAl come with you? - and expects a response without realizing that they are a-cetana. She thinks that they are not responding because He did not come with them. And tears start welling in her eyes. When sItA pirATTi's eyes started filling with tears because of her separation from Lord rAma, at least she had hanumAn to notice her tears:
"kimartham tava nEtrAbhyAm vAri sravati Sokajam
puNDarIka palASabhyAm viprakIrNam ivodakam (rAmAyaNam sundara kANDam 33-4)

("pirATTi! Why are your eyes shedding sorrowful tears which resemble water falling out of lotus leaves?") Since there is no one to notice godai's tears, she sympathizes with herself.

kaNNirgaL mulaikkuvaTTil: emperumAn is never leaving tirumalai because the clouds stationed on the mountain are always sprinkling water droplets (like the sweet-smelling pannIr); godai is simulating tirumalai on her own self here; just as rain water collects and falls over mountain tops in the form of waterfalls, tears from her eyes are collecting and falling over her chest. tuLi SOrac-cOrvEnai - As the tear drops (tuLi) are falling (SOra), godai is becoming tired (SOrvEnai). She is not feeling tired just because tears are falling, but it is because of the tears that are falling like sparks of fire.

peN nIrmai Idazhikkum: When hanumAn offers to carry sItA pirATTi on his shoulders right and then there back to Lord rAma from lankA, sItA pirATTi tells hanumAn that it is befitting to rAma if He Himself comes and gets her after destroying the rAkshasa-s. Saraistu sa~nkulAm kr*tvA la~nkAm para balArdanah | mAm nayet yadi kAkutsthah tat tasya sadr*Sam bhavet || (sundara kANDam 39-30) This should be the nature of strIttvam. It is feminine nature to wait for emperumAn's grace instead of using own power. Here bhagavAn is making ANDAL violate all this natural femininity and forces her to take the initiative of sending the clouds as her messenger etc., which is quite unnatural for a strI. So He is destroying her femininity. ANDAL's femininity is such that she will not live if she is to be associated with any other human - "mAniDavaRku enRu pEccuppaDil vAzhagillEn" (nAcciyAr tirumozhi 1-5); she will not bear to live if there is any anya sambandha prastAvam. Such is the limit of ANDAL's pAratantr*yam. His masculinity is such that His own paraphernalia, namely, vishvaksEnar, AdiSEshan, catram, cAmaram, ornaments, weapons, jn~Anam, Sakti, SrI vaikuNTham, His own mangaLa vigraham etc, etc are made by Him purely for the benefit of His devotees. Such is the limit of His svAtantr*yam. But in ANDAL's case He is not exhibiting his masculinity that way; He is making godai say "tirumAlum pOndAnE" and making her send the clouds as messengers, thus destroying her femininity. tamakkOr perumaiyE - ANDAL is conveying to the clouds: BhagavAn has His greatness because He is Sriyah-pati. His tejas is because of His being with janakAtmajA or SrI - yasya sA janakAtmajA aprameyam hi tat-tejah. ANDAL, periAzhvAr's own divine daughter, is an aspect of SrI, a part of SrI, and not different from SrI (avaLODu ananyarAi iruppAr), and here He is making her suffer. This is not greatness for Him, it can only be considered a deficiency instead. Only He can rectify this deficiency of His, and no one else can.

pASuram 8.2 (eighth tirumozhi - pAsuram 2 mAmutta nidhi Sorium)

mAmutta nidhi Sorium mAmugilgAL!
vE~nkaTattuc cAmattin niRam koNDa tALALan vArttai ennE?
kAmattI uL pugundu kaduvap paTTu iDaik-ka~ngul
Emattu Or tenRalukku i~ngu ilakkAi nAn iruppEnE


A. Translation (meaning) from SrImAn SaDagOpan's tamizh treatise: Oh clouds, who rain blessings on everyone without even being asked! Did the blue-hued, tiruvEnkaTamuDaiyAn send any message for me through you? The fire of kAmam I have for Him is torturing me inside out and I am being tortured also by the so-called sweet breeze during midnights.B. Additional thoughts from SrimAn SaDagopan: vArttai ennE?: ANDAL is suffering from viraha tApam and is enquiring the clouds : "did vittakan vE~nkaTavANan tell you when He is coming here?" Did "niccalum tImaigaL Seyyum nIL tiruvEnkaTattu nIlamEga vaNNan" send a message for me that He would come soon, knowing that I am suffering from love for Him? Even though she is taking after her father and blabbering: "vEdapporuLE, en vE~nkaTava, vittaganE in~gE pOdarAyE", her vEnkaTavan is not coming to her and is staying put in tirumalai, totally ignoring her. Hence her sympathetic appeal to the clouds.

C. Additional thoughts (from SrI PVP ):

nidhi Sorium: The clouds are used to giving all the time and that too not waiting for anyone to ask, and not expecting anything in return. In fact, when the clouds can't shower like this, their body becomes all pale (white). tiruvaLLuvar praises this greatness through the following tirukkuRaL - "kaimmARu vENDAk-kaDappADu mAri mATTennARRunkollO ulagu" - the world does not think of repaying the favor given to them by the raining clouds; that is how service to others must be given - without expecting anything in return (from SrI kr*shnasvAmi iyengar).

VenkaTattu - The thought here is that the clouds share this same place with tiruvE~nkaTamuDaiyAn, and so they are very familiar with Him. Since they live in the same place as He does, they should know. SAmattin niRam koNDa: The word SAmam here stands for the samskr*t words SyAmam, meaning "dark-blue". The clouds not only share the place with Him, but they also resemble Him in color [["Uzhi mudalvan uruvam pOl mey karuttu" - tiruppAvai]].

tALALan: Refers to His Greatness, viz. those who surrender at His Feet are unconditionally given moksham irrespective of any sins they might have committed.

SrI T.S.rAjagopAlan observes that tALALan also refers to His having a SarIram for Himself that is really held by Him only for the sake of His devotees. SrI PVP refers to the jitante stotram 1.5 - "na te rUpam na cAkAro nAyudhAni na cAspadam | tathA'pi purushAkAro bhaktAnAm tvam prakASase ||". In this sense, bhagavAn has the greatness that the mA-mugil lacks, viz. He bears this tirumeni for the sake of others, but keeps aloof from them till they come seeking Him; He does not go and embrace everyone irrespective of their disposition to Him, unlike the clouds which shower for everyone.

vArttai ennE?: Even though He didn't come here, if He felt that it is His own loss not to have responded to ANDAL's prayers, he must have said something to the clouds, and ANDAL is asking the clouds for this information. For instance, He could have felt bad that He did not come and help ANDAL by fulfilling her prayers, and told the clouds:

1. Find out what godai is doing and let me know.
2. I cannot live without ANDAL for even a second, just as rAma could not live without sItai even for a second - "na jIveyam kshaNamapi" (SrImad rAmAyaNam sundara kANDam 66-10)
. 3. I don't even know that a girl named ANDAL is related to me - as dushyantan said about SakuntalA. godai is hoping to survive just listening to His words. How can words be enough to survive? SrI PVP quotes arjuna's words in gItai, where arjuna was able to carry on just listening to bhagavAn's words: "nashTO mOha: s*mrtir labdhA tvatprasAdAn mayA'cyuta | sthitosmi gatasandeha: karishye vacanam tava" - gitA 18-73. (acuta! My moham got destroyed; I attained true knowledge; my doubts are all cleared; I will do as you said). Additionally, SrI kr*shnasvAmi iye~ngAr quotes nammAzhvAr's tiruvAimozhi 4-7-3 to point out that even negative words from bhagavAn could have made him continue living: "pAvi nI enRu onRu SollAi pAviyEn kANa vandE" - nammAzhvAr wishes to at least listen to some chiding words from emperumAn - "Call me a great sinner, that is fine, as long as you come and talk to me". Even though godai kept asking the clouds what His words were, they keep quite and so becoming depressed, she continues her outbursts.

kAmat-tI uL pugundu: ANDAL wonders: Maybe He thinks that the kAmat-tI or fire of intense love towards Him is like the ordinary fire of this world. Think of naraka agni, which is several times more intense than the ordinary agni of this world. The kAmat-tI by which ANDAL is being tortured longing for Him is several times more intense than the naraka agni also. This agni first scorched her external appearance, and now is finding its way to scorch her AtmA. Since the fire of this kAmat-tI originated from her AtmA to start with anyway, it is not wonder that it is now troubling the AtmA. kaduvappaTTu: This fire of longing for Him is not only scorching her inside out, but now it is catching fire and burning her.

iDaikkan~gul Emattu: this can construed in 2 ways: 1. ka~ngul iDai yAmattu - During the middle of the night; 2. iDaik-ka~ngul - in the middle of the night, Emattu - with a lot of security in a lonely surrounding. Even though she is longing to be with Him all alone, now she is all alone without Him and with no one to even console her.
Or tenRalukku: ANDAL is wondering if He really is unconcerned because He does not realize how severe the effect of this breeze is on her. But then again, the fact that the tenRal (sweet breeze) is torturing to lovers who are separated is nothing new to Him. He knows exactly how it feels: 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. And since He knows this personally, should He not have come and offered His protection to her under His Feet? He should know that the only way the severity of this breeze will subside is if the two were united and together.

SrI PVP explains in detail how Lord rAma describes this tenRal that is killing Him: Sivam - Auspicious (since it will destroy Him who is separated from sItA pirATTi); Soka vinASanam - relieve Him of His misery (by destroying Him once for all without slowly torturing Him); pampovana mArutam - the breeze from the pampo vanam (which in His case is like fire from an agni kuNDam). nan illakkAi: ANDAL is wondering why she has been targeted for this suffering. Is it because He thinks she should also suffer like Him or that she is also capable of bearing this torture as He did? She is the type who trembles when she encounters breeze, and she won't live long under these circumstances. Or, does He want to live after she is gone?

pASuram 8.3 (eighth tirumozhi - pAsuram 3 oLi vaNNam vaLai Sindai)

oLi vaNNam vaLai Sindai uRakkattODu ivai ellAm
eLimaiyAl iTTu ennai IDazhiyap pOyinavAl
kuLir aruvi vE~nkaTattu en gOvindan guNam pADi
aLiyatta mEga~ngAL! Avi kAttu iruppEne


A. Translation (meaning) from SrImAn SaDagOpan's tamizh treatise: Oh compassionate clouds! My tEjas, my color, my bangles (which keep falling because of my becoming thin with kAmam), my sleep etc. have all forsaken me because of my being away from Him, and this has made me very weak. In this state, can I cling to my life just by singing the praise of kaNNapirAn of tiruvE~nkaTam? (I don't think this alone can keep me alive).

B. Additional thoughts from SrimAn SaDagopan:

gOvindan guNam pADi: ANDAL is wondering - Can singing the praise of emperumAn through words like "kaDiyAr pozhil vEnkaTava, karum pOrERe, SenniyOn~gu taN tiruvEnkaTam uDaiyAi, ulagu tannai vAzha ninRa nambi, dAmOdhara, acyuta, ananta, gOvinda, Ayar tam kozhunde, veLLai viLi San~gu iDangaiyil koNDa vimala", be sufficient to keep me alive alone without Him?C. Additional thoughts from SrI PVP: oLi vaNNam vaLai Sindai uRakkattODu ivai ellAm pOyina: All the tejas, color, etc. that she got because of her earlier association with Him have now abruptly left her. Not only the external things (removable decorations) that were her characteristics such as her bangles are leaving her, but also the internal attributes (non-removable things) such as her thinking faculty, sleep etc., are leaving her. The choice of the word "ellAm" means that these were not the only things that left her, but everything that can be conceived of have left her. eLimaiyAl ennai iTTu: May be they left her because she was in a deplorable state (eLimaiyAl); or may be they left her because of their lowly nature of forsaking one who is in a deplorable state, mercilessly.

iTTu: Just discarding her as if she was a mere lifeless object (acetana). They did not consider for a moment that they were an integral part of her all this time, and they now forsake her with no concern whatsoever. Luster, color and bangles left her not even thinking that they had mixed with her hand and her body intimately all this time. Sleep left her without even remembering that it associated itself with her eyes. That too, when they left, they left without any compassion (kaNNaRRup-pOittu).

Idazhiyap pOyinavAl: they drained her of all her strength when they left her. Unlike this, when kaNNan leaves her, He tells her that He is going to leave her, embraces her, tries to console her with His smile and lets her know that He really does not want to be separated from her. Unlike that, it looks like the vaLai, sleep, etc. were just looking for an opportunity to leave her, and abruptly left her.In vishNu purANam 5.18.29, we have: anurAgeNa SaithilyamamAsu vrajitE harau | Saithilyam upayAntyASu karEshu valayAnyapi || (When kaNNan leaves us, we become thin because of our love for Him; our bangles slip out of our hands).

kuLir aruvi vE~nkaTattu - This is in praise of the sacred tiruvE~nkaTa Hills, the mere thought of which can remove the greatest of our tApa-s. en gOvindan - The stress is on "en" - my own gOvindan. Even though He has not blessed ANDAL yet with His presence in response to her prayers, it is an undeniable fact that He exists for His devotees. guNam pADi Avi kAttu iruppEne: A mukta indulges in the anubhavam of His kalyANa guna-s when he is united with bhagavAn in meditation - sOsnutE sarvAn kAmAn saha brahmaNA vipascitA (taittirIya upanishad A..1-2). ANDAL is wondering aloud whether bhagavAn now thinks that those who meditate about Him and are one with Him enjoying His guNAnubhavam, will get to live by just gunagn~Anam and guNa sankIrtanam when separated from Him? Does He think she is like sItA who survived by just guNa jn~Anam: "AsamsEyam hariSrEshTa mAm prApsyatE pati: |
antarAtmA hi mE Sudhastasmimsca bahavO guNA: ||

" (rAmAyaNam sundra kANDam 37-14 - "My mind is very clear now; I am sure He will come and get me; He has innumerable, good qualities")

aLiyatta mEga~ngAL: Unlike Him who has left her in despair, and unlike her tEjas, color and bangles which have left her at this time, these clouds are so full of compassion that they at least came to see her.

Avi kAttu iruppEne: ANDAL knows that as a devotee, she should have His guNAnubhavam as the sole objective of her life. It now looks like bhagavAn wants her to be responsible for sustaining her AtmA also. That is His responsibility, not hers. She is not her own prANa-nAthan. Protecting her life is the responsibility of the Sarva-Saktan, not hers. SrI aNNa~ngarAcArya svAmi points out that it is the nature of bhagavata-s that they have great enjoyment and happiness when they have bhagavad-anubhavam, and they feel very weak and desperate when they are separated from Him - "en ma~ngai izhandadu mAmai niRamE".

pASuram 8.4 (eighth tirumozhi - pAsuram 4 minnAgattu ezhuginRa)

minnAgattu ezhuginRa mEga~ngAL! vEnkaTattut
tannAgat tiruman~gai ta~ngiya SIr mArvarkku
ennAgattu iLam ko~ngai virumbittAm nAL tORum
ponnAgam pulgudaRkku en purivuDaimai SeppuminE


A. Translation (meaning) from SrImAn SaDagOpan's tamizh treatise:

Godai decides that it might not be enough if she does gOvindanAma sa~nkirtam and pleads with the clouds: "Oh clouds, who have lightning as part of your bodies! My emperumAn has periya pirATTi seated on His chest and hence named SrInivAsan. Please tell Him this: godai is waiting with her heart and soul to be embraced by you and is waiting for your arrival withthe greatest love".

B. Additional thoughts from SrimAn SaDagopan:

Agattu min ezhuginRa mEga~ngAL: periya pirATTi, who looks radiant like a lightning, is seated on the chest of emperumAn, who is dark-hued. This can be compared to the lightning that the dard-hued clouds bear. So, He has a lot of liking for them. C. Additional thoughts from SrI PVP:

Agattu min ezhuginRa mEgangAL: Literally, Agattu - from your body or chest, min - lightning. Because periya pirATTi is seated on bhagavAn's chest and shines like a lightning, ANDAL is reminded of Him when she sees the lightning in the dark clouds. The clouds resemble His tirumEni just as ubhaya vEdams point out:

"nIlatOyada madhyastA vidyullekheva bhAsvarA"
(taittrEya upanishad nA. 11 - paramAtmA's tirumEni is radiant like the lightning adopted by the blue clouds).

"nIlam uNDa minnanna mEnip perumAn" (tiruviruttam 29).

When ANDAL is separated from Him, the clouds are making sure that she doesn't forget Him. Now she is appealing to the clouds to unite them together.

Another way of interpreting minnAgattu ezuginRa mega~ngAL is: min -lightening, nAgam - sky; and so the reference is to the clouds which rise in the sky with lightening, or the clouds which reveal their existence because of the lightning in the sky. Similarly, bhagavAn's tirumEni gets its importance because of the presence of periya pirATTi in His vaksha sthalam. It is as if bhagavAn's dark hued tirumEni is revealed by the lantern in the form of mahAlakshmi, just as the dark clouds are revealed bythe lightning.

vEnkaTattutu: Unlike HanumAn who had to cross the Ocean to give Lord rAma's message to sItA, or fight with enemies in the process, these clouds don't have to go through any of these ordeals in delivering ANDAL's message to tiruvE~nkaTamuDaiyAn. She is not asking the clouds to go to SrIvaikuNTham ("kalan~gApperunagaram" mUnRam TiruvandAdi 51) to deliver her message. All she is asking them to do is to go to the easily-reachable, mangul tOi SennivaDa vE~nkaTam.

tannAgat tiruman~gai ta~ngiya SIr mArvarkku:

BhagavAn's vaksha sthalam has the greatness in several ways: - This is the place chosen by maA lakshmi to reside, without which she can't bear to live.
- Periya pirATTi resides there, and even then She emphatically declares, lest She has to leave this place for some reason at some time - agalagillen iRaiyum - There is no way I will leave this place to go back to the lotus flower (SrI V. N. vedAnta deSikan in his vyAkhyAnam for nammAzhvAr's tiruvAimozhi).
- Periya PirATTi permanently resides on His vaksha sthalam just so She is within reach whenever She is needed for the purushakAratvam for His devotees.

ANDAL is rhetorically asking the clouds - If peria pirATTi who always resides on His vaksha sthalam can't live away from it, how can anyone expect ANDAL who is new to this experience to survive and cling to life being away from this tirumEni? en Agattu iLam ko~ngai virumbi - ANDAL wants to be united with Him just as periyAa pirATTI is, permanently united with Him inseparably, so that she does not have anything of herselfexcept for Him.

SItAppirATTi tells hanumAn :

"yathA tam purushavyAghram gAtrai: SokAbhikarSitai: |
samspr*Seyam sakAmA'ham tathA kuru dayAm mayi"(rAmAyanam sundara kANDam 40-3 )

"Do whatever is needed so that I will be able to embrace my Lord with my body which has become weak because of separation from Him".

godai does not want to have another birth to get this union with emperumAn; She wants to get this desire fulfilled in thisbirth itself.

nAL tORum - This bhagavad-anubhavam that ANDAL so intensely desires is not something that is a one-time incident; she wants this anubhavam to be permanent,irreversible, and forever.

pon Agam - The Golden tirumEni of emperumAn. purivuDaimai: puri means desire. purvuDaimai here refers to ANDAL's having the desire to be united with Him. When godai and kaNNan were together, it was natural for Him to tell her how much He loved her, and as a woman she naturally listened to all this and enjoyed it. But as is consistent with feminine nature, she did not express outwardly that she was equally desirous of union with Him. But now He has forced her into this state where she has to send a messenger to Him. It is normal for the owner to desire to have something he owns; but it is not normal for the "something" to desire to belong the owner. Godai is in such an awkward situation here; she is sending a messenger to let Him know of her pangs of separation. So, she says: "tell Him that both our svarUpams have become destroyed". This is contrary to rakshya-rakshaka bhAvam. This why ANDAL is asking the clouds to "go and tell Him" - SeppuminE, since He does not seem to understand thisobvious situation.

D. From SrI Kr*shNasvAmi aiyengAr:

The purport of this pASuram is that godai is sending her plea to tiruvEnkaTam uDaiyAn with due respect to pirATTi, who isour purushAkAram. SeppuminE: According to tAtparya ratnAvaLi 3, ("dESikAstatra dUtA:"), clouds etc. that are sent as messengers denote AcArya-s in svApadESam. So, godai tells the pururshAkAra bhUta-s, " please rectify my separation from Him by telling Him what my state ofaffairs is".

E. Additional Thoughts:

Note the beautiful poetic use of the word Agam here in all four lines of the pASuram: min Agam - the sky with lightning; tan Agam - bhagavAn's tirumEni; en Agam - my SarIram; pon Agam - either BhagavAn's golden tirumEni, or ANDAL's beautiful tirumEni.

pASuram 8.5 (eighth tirumozhi - pAsuram 5 vAn koNDu )

vAn koNDu kiLarndu ezhunda mA-mugilgAL!
vEnkaTattut tEn koNDa malar cidaRat tiraNDErip pozhivIrgAL!
Un koNDa vaLLUgirAl iraNiyanai uDal iDandAn
tAn koNDa Sari-vaLaigaL tarumAgil cARRuminE


A. Translation (meaning) from SrImAn SaDagOpan's tamizh treatise: In the next pASuram, ANDAL makes one more request with the clouds: "Oh clouds that spread all over the skies of tiruvE~nkaTam and rain profusely such that the fragrant flowers from the trees fall all over the ground! Go and tell that Great Lord who tore apart hiraNyakaSipu to pieces with His strong and sharp nails about my viraha tApam if He has any intent of returning to me the bangles that He has stolen away from me because of my being separated from Him."

These clouds rain only for the good of others. Now ANDAL is asking them to convey her message to Him for her good. When these clouds make the honey-laden flowers in the trees in tirumalai fall all over tiruvE~nkaTam, their main purpose is to do tiruma~njanam to the tirumalai which has been made holy by His standing there. When He is all cooled down by the rains from these clouds, she is asking them to give her message to her vEnkatanAthan.

B. Additional thoughts from SrI PVP:

VAn kONDu kiLarndu ezhunda mEga~ngAL: These clouds have occupied the whole sky as if they have swallowed the whole sky, without consideration that the sky is their place of living. The sky is described as limitless, but these clouds have devoured the whole sky. vEnkaTattut tEn koNDa malar cidarat tiraNDErip pozhivIrgAL: ANDAL is asking the clouds: "What is the use in knocking down all the honey-laden flowers with your heavy rains? You can make yourselves more useful by going as my messenger and uniting us. It looks like a lot of you gather together and all you do is destroy all the flowers. Stop doing this and make me who is like a garland and who is named the garland - godai, unite with my emperumAn".

Alternatively, SrI PVP offers the interpretation that godai is telling the clouds that just by knocking down these flowers for which she does not care much, they have not helped in fulfilling her real desire. Like sItA pirATTi who could neither see the beautiful flowers, nor the fruits, nor the trees around her but could only think of rAma, she is also only interested in union with her Lord. "naishA paSyati rAkshasya: nEmAn pushpa phaladrumAn ekastha hr*dayA nUnam rAmam evAnupaSyati" - (sundara kANDam 16-25) (this pirATTi does not see the rAkshasi-s; she does not see these flowers or fruits or trees; with a concentrated mind, she sees only rAman- says hanumAn). Then it appears that the vAn KoNDu kiLarndu ezhunda mega~ngAL are asking ANDAL: "What exactly do you want us to do?" She tells them what to do in the second half of thepASuram.

iraNiyanai uDal iDandAn

- He destroyed hiraNyakaSipu, who was the father of prahlAda and as such normally the closest to his son. But when this closest relative to prahlAda turned his enemy, bhagavAn became even closer to prahlAda and helped him. When this was the case, can bhagavAn not come and help her when He Himself has become the enemy by refusing to reveal Himself to her. This is the message she wants the clouds to carry to tiruvE~nkaTamuDaiyAn. When He came and helped prahlAda, He took a form of half-man and half-lion which was totally inconsistent with His stature as the devAdi-devan, just to eliminate an enemy to someone else. For helping ANDAL, He does not have to assume any such form that is inconsistent with His Greatness. All she wants is for Him to come with His svarUpam intact. If He could come and help a young boy, can't He come and help an equally young girl? Un koNDa vaLLugirAl iraNiyanai uDal iDandAn: Using the strong and sharp nails. Unlike this in the case of prahlAda, He does not have to either transform Himself into this unnatural form of lion and man, nor destroy anyone with His own Hands. It is enough if He lets ANDAL have her belonging that He has stolen away fromher.

Sari vaLaigaL - This term can be interpreted in two ways. Sari can mean "slipping", and so Sari vaLaigaL can refer to the bangles that are slipping away from her hands because she has become very lean because of her separation from Him. It can also mean that ANDAL is so beautiful and slender that the bangles will keep slipping even when He comes. Another interpretation is that Sari is an ornament, and vaLai is another ornament (bangles), and Sari vaLaigaL refer to two different ornaments. tarumAgil: if He gives; since godai uses the word 'Agil', it shows that she is doubting whether He will fulfill her wishes. This is because He is sarvESvaran and hence sarva-svatantran; so, He may or may not comply with her wishes. Then, why send a messenger? Whether He comes or not, her desire doesn't leave her.

SARRuminE: Go and inform Him. ANDAL wants to send Him the message about her desire whether He plans to comply with it or not. The reference to Sari vaLai here is the desire to be united with Him.

C. Additional thoughts from SrI PBA:

tEn koNDa malar Sidara: godai is happy that the clouds are destroying the flowers which are torturing her during this time of her viSlEsha kAlam; but, that is not enough; she wants the clouds to make these flowers her bOgap-poruL by facilitating her samsclEsham or union with emperumAninstead.

SARRUminE: ANDAL is asking the clouds to let Him know her pathetic situation and find out what His tiruvuLLam is; if nothing else, she just wants the clouds to come back and let her know what His tiruvuLLam is. D. Additional thoughts from SrI T.S. rAjagOpAlan:

VaLaigaL tarumAgil: His giving her the bangles back just means that if He comes to godai, her health will pick up and the bangles will fit her well "San~gu tan~gu mun kai nan~gai" - San~gu is vaLai - bangle.

Plese click here for the rest of the pasurams

setstats 1