thiruvAimozhi – 8.1.7 – iRandhadhum nIyE

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “I, who am sustaining myself with the knowledge that the whole cosmos is subservient to you, am doubting whether this is false due to my own karma [sinful deeds]”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.


iRandhadhum nIyE edhirndhadhum nIyE nigazhvadhO nI innE AnAl
siRandha nin thanmai adhu idhu udhu enRu aRivonRum sangippan vinaiyEn
kaRandha pAl neyyE! neyyin in suvaiyE! kadalinuL amudhamE! amudhil
piRandha in suvaiyE! suvaiyadhu payanE! pinnai thOL maNandha pErAyA!


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kaRandha – even while extracted
pAl – milk (which is having natural taste)
neyyE – ghee (which is the essence of milk)
neyyin – ghee’s
in – sweet
suvaiyE – being the taste

(unlike milk, ghee which are tastes of this world, to be heavenly enjoyment)
kadalinuL – came from the [milk] ocean
amudhamE – being nectar
amudhil – in that nectar
piRandha – originated from
in suvaiyE – sweetness (which is greater than what is found in this earth)
suvaiyadhu – caused by such sweetness
payanE – the resulting pleasure

(not just worldly enjoyment, to be enjoyable for the exclusive devotees)
pinnai – nappinnaip pirAtti
thOL – with her divine shoulders
maNandha – united
pErAyA – oh great krishNa!
vinaiyEn – I who am having sins (which stop me from enjoying your eternal enjoyability)
iRandhadhum nIyE edhirndhadhum nIyE nigazhvadhu O nI – all entities (individually) from past, future and present are at your disposal
innE – in this manner
AnAl – being the case
adhu – far
idhu – close by
udhu – all entities which are present in between
siRandha – distinguished
nin – your
thanmai – attributes
enRu – as
aRivu – this true knowledge of knowing
onRum – everything
sangippan – I doubt if that will be lost

Simple translation (based on vdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh great krishNa who united with nappinnaip pirAtti’s divine shoulders! You are the naturally tasty milk, ghee and the sweet taste of ghee; you are the nectar which came from the ocean, the sweetness originated from that nectar and the resulting pleasure from that sweetness; I have true knowledge of knowing that all entities (individually) from past, future and present are at your disposal and all the entities which are present far away, close by and in between, are the  attributes of you who are distinguished; due to my sins, I doubt if that knowledge too will be lost.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • iRandhadhu … – Can you say “I am in charge, as of now, and there are others who will take care of other times”? All entities of past, future and present are at your disposal. This has to be read along with [the previous pAsuram] “innE AnAl … engu vandhuRugO” (this being the case, where can I attain you?)
  • siRandha nin thanmai adhu idhu udhu enRu – All entities which are at a distance, close by and in between are prakAra (attribute) for you who are distinguished due to your lordship. This is explained in two ways – a) as entities from all three times (past, future and present) are at your disposal, it can be said that all entities are your attributes; b) as entities which are at a distance, close by and in between are your attributes, all entities of past, future and present are at your disposal.
  • enRu aRivonRum sangippan – AzhwAr sustains himself by the knowledge that as everything other than himself are his attributes [reference is to emperumAn], if anything happens to them, he would feel that he is impacted and care for them; as that has not materialized for me, I am doubting that knowledge itself.
  • vinaiyEn – as I doubt unnecessarily due to my bewilderment, he will not lose his nature; I am having this confusion due to my own sins. SrI rAmAyaNam sundhara kANdam 26.13 “SankE madhbhAgya sankshayAth” (it is only my misfortune, which makes me unnecessarily doubt like this) – there is a huge difference between the doubt here and the doubt in the fourth pAsuram. If there is an unnecessary doubt in emperumAn‘s quality of being ASritha parathanthra (fully dependent on his devotees), one can convince oneself that there may be some shortcoming in the devotee’s surrender towards him; but here the unnecessary doubt is in his intrinsic nature itself. His existence is based on having everything as attributes; all other entities exist due to being his attributes.

When asked “Why are you having unnecessary doubt in his intrinsic nature itself?” AzhwAr explains

  • kaRandha pAl … – The reason for my unnecessary doubt is due to your enjoyability which makes one think the whole universe has dissolved, in your separation.
  • kaRandha pAl – AzhwAr is thinking about the natural taste even while extracting; there is no milk which is not extracted [so no need to specifically say “kaRandha pAl“]; here AzhwAr is distinguishing the taste acquired by other reasons [such as boiling it, adding sugar etc].
  • neyyE – the essence of milk, ghee.
  • neyyin in suvaiyE – Oh one who is the sweet taste of ghee!
  • kadalinuL amudhamE – Oh one who is enjoyable like the nectar which is the essence acquired by churning the great ocean!
  • amudhil piRandha in suvaiyE – AzhwAr is talking about the taste of the nectar.
  • suvaiyadhu payanE – Oh one who is the embodiment of the pleasure acquired by enjoying the taste of nectar!

After explaining the intrinsic taste in a step by step manner [starting from milk, up to the pleasure of nectar], since that was not satisfying, AzhwAr is highlighting emperumAn himself directly.

  • pinnai thOL maNandha pErAyA – AzhwAr’s enjoyment rests on the divine couple. As emperumAn gives pleasure to samsAris [worldly people to attract them], nappinnaip pirAtti gives pleasure to the blissful emperumAn. For AzhwAr, their beautiful togetherness is the object of enjoyment.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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