iraNdAm thiruvandhAdhi – 80 – nErndhEn adimai

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AzhwAr says that the moment he thought of emperumAn, he got engaged with him and that the services that he renders at the divine feet of emperumAn were very much delicious for him. He wonders that if this is the status for a person who just thought of emperumAn, what would have befallen those who got to see him entirely, directly.

Let us go through the pAsuram and its meanings:

nErndhEn adimai ninaindhEn adhu oN kamalam
ArndhEn un sEvadimEl anbAy Arndha
adikkOlam kaNdavarkku enkolO munnaip
padikkOlam kaNda pagal

Word by Word Meaning

adimai nErndhEn – (at your divine feet) I got to carry out service
oN kamalam adhu ninaindhEn – I thought about the beautiful lotus-like divine feet
un sEvadi mEl – in the matter of your divine feet
anbu Ay ArndhEn – I became the epitome of affection
Arndha – that which measured the worlds
adi kOlam – the beauty of the divine feet
kaNdavarkku – to those who were fortunate to have a dharSan (vision) of
padi kOlam kaNda munnaip pagal en kolO – how would it have been to those who were able to have dharSan of the natural decoration in the previous times?


nErndhEn adimai – I involved myself in service to emperumAn. I attained the service which was apt for me. Just as he had used the term thuNindhEn in pAsuram 65 (I resolved), AzhwAr is using the term nErndhEn here. Kings get to have their coronation. In the same way, I got to carry out service.

ninaindhEn adhu oN kamalam – I thought of his beautiful divine feet. This is coronation for this AzhwAr. nammAzhwAr in his thiruvAimozhi 4-3-6kOlamAm en sennikku un kamalamanna kurai kazhalE” (your lotus-like divine feet are the apt decoration for my head) and kulaSEkara AzhwAr in his perumAL thirumozhi 7-11 “mAladi mudi mEl kOlamAm kulasEkaran” (the decoration on the head of kulasEkara AzhwAr when kept on the divine feet of thirumAL) have mercifully mentioned that the divine feet of emperumAn would be the decoration on their heads. Those who wish to be servitors should meditate only on the divine feet. In SrI rAmAyaNam AraNya kANdam 1-10 it is said “dhivyagyAnOpapannAsthE” (the sages with divine wisdom surrendered to SrI rAma) and in ayOdhyA kANdam 83-9 bharatha said “dhrushta Eva hi na SOkam apanEshyathi rAghava:” (SrI rAma will remove our hurdles as soon as he sees them).

ArndhEn un sEvadimEl anbAy – I was full of affection for your divine reddish feet and as a result became saturated with that love. I was fully involved in your divine feet with love.

Arndha adikkOlam kaNdavarkku en koLo munnaip padikkOlam kaNda pagal – For those who had the fortune of seeing emperumAn’s divine feet, what would have happened when they had the fortune of seeing the divine form of emperumAn, which is the causative factor for the divine feet! In other words, how much would they have suffered [emperumAn’s beauty would have left them bewildered]! Alternative meaning – AzhwAr refers to himself as one who had the fortune of seeing his divine feet and wonders that if he is so bewildered looking at his divine feet, what would have those, who got to see his complete divine form in earlier period, have suffered? We can also consider this as AzhwAr wondering as to how those who had earlier seen the beauty of his divine form would now have suffered after seeing the beauty of his divine feet. Another explanation is that for those who got to see emperumAn’s divine feet during the time of his thrivikrama incarnation, how they would have have felt when they had earlier seen the natural beauty of his divine form with the divine feet.

We shall take up the 81st pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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