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The milk is churned into butter, which again is melted into ghee. But none can, on the face of it, perceive the presence of ghee in milk. And so does the Lord abide unseen in all that exists. 3616 பிறந்தமாயா! பாரதம்பொருதமாயா! * நீ இன்னே சிறந்தகால்தீநீர்வான் மண்பிறவுமாயபெருமானே!

The ghee, which only manifests over time and through the process of churning, is not visible at the moment the milk is extracted.

“kaṟandha pāl uḷ neyyē pōl ivvulagil eṅgum parandhuḷan”—Oh greatly amazing Lord, who permeates every single entity, yet remain invisible to the external eyes, just as the rich ghee remains unseen within freshly drawn milk (kaṟandha pāl)!

The famous five elements and all derived from them are like bodies to You, latent in fresh-drawn milk like ghee. You reside mysteriously in all things. Where indeed can I find You? (i) No doubt, the Lord exhibited His amazing simplicity during the Incarnations, betokening His loving condescension.

This profound truth is echoed in the Brahmavid Upaniṣad: > “ghṛtamiva payasi nigūḍham bhūte bhūte ca vasati vijñānam | satatammanthaitavyam manasā manthāna bhūtena ||” > (Just as ghee remains hidden in the milk, the Lord is hidden inside all entities; one must constantly churn with the mortar named

I have not seen the heated ghee, the boiled milk, thick curd and fragrant butter that I kept, since the time You were born. Everything was offered to You. Don’t get upset, I won’t punish you.

nī piṟanta piṉṉai — after Your birth, ittaṉaiyum pĕṟṟaṟiyeṉ — I have not seen, vaitta nĕyyum — the heated ghee,, kāynta pālum — the boiled milk,, vaṭi tayirum — thick curd, naṟu vĕṇṇĕyum — and fragrant butter, ĕttaṉaiyum — eveything, cĕyyap pĕṟṟāy — was offered to You, etum cĕyyeṉ — i won’t punish you

Smiling with your pearl-like teeth, come and drink milk from my breast. 129 வைத்தநெய்யும்காய்ந்தபாலும் வடிதயிரும்நறுவெண்ணெயும் * இத்தனையும்பெற்றறியேன் எம்பிரான்!

, katam paṭāte — don’t get upset, muṟuval cĕytu — smiling with your, muttu aṉaiya — pearl-like teeth, mūkku uṟiñci — with your scrunched nose, mulai uṇāye — will you come and drink milk The Gentle Smile that Resembles a Pearl முத்தனைய புன்முறுவல் None

Āḷavandār's Interpretation (as conveyed by Thirumālai Āṇḍān): The union was like the mixing of two objects of the same species—honey with honey, milk with milk, ghee with ghee, and so on.

and milk, neyyum — like ghee and ghee, kannalum — like sugar and sugar, amudhum oththu — like nectar and nectar, kalandhu ozhindhŏm — we have mixed Union with the Lord is Exceedingly Sweet.

Our union was like the seamless blending of honey with honey, milk with milk, ghee with ghee, sweet sugar with sugar, and divine nectar with nectar.* A Detailed Exposition of the Pāsuram's Inner Meanings `ūnil vāzh uyirē`: Āzhvār addresses his own mind, which he refers to as uyir,

(ii) The last line refers to the blend of all that is delicious and it can either be an admixture of all these delicacies or the mixture of like things only, (i.e.) honey with honey, milk with milk, nectar with nectar and so on. 2923 ஊனில்வாழுயிரே!

Thanks to you, this vassal can mingle with Matucūtaṉ, my Lord and the Chief of Nithyasuris, and merge into Him like honey, milk, nectar, and candy.

He explains that the fragrance of milk, ghee, and curd is a direct result of the Lord's playful thievery of these items, both from within His own home and from the homes of the gopikās.

When you crawl, the fragrance of milk, ghee, curd, pure sandalwood, shenbagā flowers, lotuses and good camphor spreads everywhere. The tiny teeth in your lovely coral-red mouth shine like beautiful small silver stars.

Simple Translation O Lord, from having partaken of milk, ghee, and curd over a great length of time, and from having your divine form anointed with sandalwood paste and fragrant champaka flowers, a celestial aroma emanates from you.

This celestial aroma is a result of His having been nourished with pure substances derived from the sacred cow, namely milk, ghee, and curd. Furthermore, His divine form has been lovingly adorned with cooling sandalwood paste and sweet-smelling champaka flowers.

, ஆடுக ஆடுகவே — ஆடுக ஆடுகவே nāṟi vara — You emanate mixed fragrance of, pālŏṭu — milk, nĕy tayir — ghee and curd, ŏṇ cāntŏṭu — beautiful sandalwood, caṇpakamum — fragrance from flowers like jasmine, paṅkayam — and lotus, nalla karuppūramum — and pure camphor, cĕntuvar vāyiṉiṭai — between the red lips

It was a laborious process involving many stages: she first had to lovingly tend to and milk the cows; then, she would heat the fresh milk and carefully set it to become curd.

This god child (Kannan) ate the fragrant ghee from all the pots that Yashodā had filled with great labor. The irate mother, dragged him (fearing that too much ghee is not good for Him), beat him with an old rope. He crawled away from her with fear. See how he crawled on his knees.

Thereafter, she had to vigorously churn the curd to separate the butter, and finally, she would gently heat the butter to render it into pure, fragrant ghee. Thus, every single vessel of ghee was a testament to her painstaking effort and affection.

naṟu ney oṟo thadā uṇṇa – The divine child Kṛṣṇa, with supreme delight, consumed the fragrant ghee (naṟu ney) from one vessel after another (oṟo thadā), leaving not a single one untouched. He relished not merely the ghee, but the love with which it was prepared.

Simple Translation The venerable mother, Yaśodāp Pirāṭṭi, had, through great and sustained effort, accumulated a wealth of fragrant ghee, which she had carefully stored in numerous vessels. The mischievous child Kṛṣṇa, however, proceeded to consume the ghee from each and every vessel.

We will prepare rice with milk, and add so much ghee that it will overflow, with rice barely visible beneath the layer of ghee.

For their nŏnbu, they had vowed not to consume ghee or milk (nei uṇṇŏm, pāl uṇṇŏm).

We had refrained from eating ghee and milk during our nŏnbu (nei uṇṇŏm, pāl uṇṇŏm), and seeing this, Kṛṣṇa, you also abstained from these items. As a result, there is now an abundance of milk and ghee in our homes.

Wearing beautiful clothes, we will join together and eat rice with milk, pouring ghee in it, and as we eat, the ghee will drip from our elbows. We are going to worship our Pāvai. 500 கூடாரைவெல்லும்சீர் கோவிந்தா!

This pāsuram also symbolizes the divine act of offering chakkarai pongal (sweet rice) made with abundant ghee, milk, and a little rice. When we take it in our hands to eat, the ghee will flow all the way down our arms (mul̤ankai).

Perhaps He is the delightful, high-class medicine that removes devotees' ills and evils, or the nectar from the fine milk ocean. Is He the delicious cream, a meal with six tastes, or honey as flavorful as fruit, ghee, or milk?

This may be understood as honey (thēṟal) that possesses the rich taste of ghee (ney), or as honey that is abundantly (ney) flavorful. Alternatively, should I call Him ghee itself, for its inherent richness?

kani — fruit (which cannot be left unconsumed due to its ripened state), pāl — milk (which has natural taste), enkŏ (enkĕnŏ) — should ī say/call?

Searching for a more fitting description, the Āzhvār asks: Shall I call him nalam kaḍal amudham, the celestial nectar that arose from the beautiful milk ocean—an ocean made pleasant to the eyes by its very connection with Bhagavān?

(iii) The Lord is indeed far superior to the nectar that was obtained by churning the milk ocean. The Lord, the non-satiate nectar, will make Himself available to His beloved devotees without undergoing the rigours of churning the ocean. 3050 அச்சுதனமலனென்கோ?

He addresses the Lord as "kaṟandha pāl neyyē," the freshly drawn milk and the ghee which is its essence.

From this naturally sweet milk, he moves to its concentrated essence, ghee (neyyē), and then further still to its most delightful quality, "neyyiṉ iṉ suvaiyē," the very sweet taste of that ghee.

, சிறந்த நின் தன்மை — சிறந்த உன் குணங்களின், அறிவு ஒன்றும் — ஞானம் தன்னிலும், வினையேன் — பாவியான நான், சங்கிப்பன் — கலக்கமுடன் ஐயம் கொண்டேன் neyyĕ — ghee (which is the essence of milk), neyyin — ghee-s, in — sweet, suvaiyĕ — being the taste, kadalinul̤ — came from the [milk] ocean, amudhamĕ — being nectar

Sweet as fresh-drawn milk and the ghee that follows, You are, my Lord, the very essence of sweetness in ghee, the ambrosia from the ocean with its delightful contents, the joy that comes from such sweetness. You married the charming Piṉṉai. Oh Gopal, you control the past, future, and present.

The term "kaṟandha pāl" specifically denotes the natural, unadulterated taste of milk at the very moment of its extraction, distinct from any flavor acquired later through boiling or sweetening.

A cowherd girl complains, “I made twelve types of sweets with good rice, small lentils, sugar, fragrant ghee and milk for Thiruvonam festival. I know what he does— he already ate my food once before. He gobbled everything up and says he wants more.

and milk, aṭṭeṉ — and I kept them, paricu aṟivaṉ — I know, paṇṭum ip pil̤l̤ai — what He does, viḻuṅkiviṭṭu — He gobbles, ĕllām — the entire cooked food items, pontu niṉṟāṉ — and He come and stands, nāṉ ĕṉṟu cŏlli — and says that, iṉṉam ukappaṉ — He wants more to eat, yacotai naṅkāy!

பன்னிரண்டு, திருவோணம் — திருவோண நோம்புக்காக பாயச வகைகள் சமைத்து, அட்டேன் — வைத்திருந்தேன் cĕyta akkāram — I made sweet pongal with, cĕnnĕl arici — red rice, ciṟuparuppu — and lentils, tiruvoṇam — for Thiruvonam, I made payasams, paṉṉiraṇṭu — of twelve different kind, naṟu nĕy pālāl — with fragrant ghee

The gopikās recognize His feet as the source of anugraham (blessings) and refuge. pāḍi nei uṇṇōm pāl uṇṇōm – Abstaining from ghee and milk They declare they will refrain from consuming rich foods like ghee and milk, focusing entirely on the nōmbu and their longing

Additionally: - Since Kṛṣṇa consumed all the butter, ghee, and milk in their village, they see these as desserts to eat. - Nammāzhvār emphasized that when Kṛṣṇa is present, material riches lose their value (ellām Kaṇṇan).

Singing in praise of the feet of the supreme lord resting on the milky ocean, we don't eat ghee, don't drink milk. We bathe early in the morning, We don't put kohl to darken our eyes, We don't decorate our hair with flowers, We don't do anything forbidden, we don't speak harsh words.

pār kadaluḷ paiya tuyinra – Refers to Kṣīrābdhi Nāthan, the Lord reclining in the ocean of milk. From Śrī Vaikuṇṭam, the Lord descends and lies on Ādi Śeṣan, deeply contemplating how to help us.

;, pāl uṇṇŏm — would not consume milk;, nīrādi — will bathe, nāt kālĕ — early in the morning;, mai ittu ezhudhŏm — we wont decorate our eyes;, malar ittu nām mudiyŏm — wont decorate our hair with flowers;, seyyādhana seyyŏm — would not do what our pūrvāchāryas did not do;, senṛu ŏdhŏm — would not go

Lord Krishna ate the rice that was heaped like a mountain, curd running like a stream and ghee thick like mud in a single gulp and earned the wrath of Indra.

மலை, கோவர்த்தனம் — கோவர்த்தனம், என்னும் — என்னும் பெயருடைய, கொற்றக் குடையே — வெற்றிக்குடையே pŏṭṭat tuṟṟi — Kannan, in a single gulp, ate, aṭṭukkuvi coṟṟu — the rice that was heaped like a mountain, paruppatamum — with lentils, tayir-vāviyum — curd running like a stream and, nĕy-al̤aṟum aṭaṅka — ghee

kaṭal vaṇṇaṉ — colored like the dark ocean, malai — lifted the Govardhana mountain, vaṭṭat taṭaṅkaṇ — a young deer, with large round eyes, maṭa māṉ kaṉṟiṉai — filled with maternal love, valai vāyp paṟṟi — caught in a trap, kŏṇṭu — for those deers, kuṟamakal̤ir — the women, pāl kŏṭuttu — fed deer with milk

Return soon and bring sweet porridge with ghee and milk for me to hold in front of my friends who have beautiful and kohl-lined eyes.

Here, in the presence of my companions—girls of my own age, whose radiant and expansive eyes are aptly anointed with black pigment—you shall eternally accept from my own hand the delectable sweet rice (aḍisil), enriched with both ghee and milk.* Detailed Purport In the preceding *pāśuram

, amar — together, in — sweet, adisil — rice, pālodu — with milk, nichchal — eternally, mĕvīr — accept., kūdiya — mutually close, vaṇdu inangāl̤ — swarm of bees!

Just as they offered fruits and roots, here the Nāyakī offers ney amar in aḍisil, sweet rice with ghee, demonstrating that the reward for such divine service is always sweet and fulfilling.

— telling, viraindhu — in a speedy manner, ŏdi vandhu — arriving quickly, mai — black pigment, amar — aptly, vāl̤ — radiant, nedu — expansive, kaṇ — having eyes, mangaimār munbu — in the presence of the girl friends who are of the same age, en — my, kai — hand, irundhu — being present, ney — with ghee

He recalls the incident of the stolen ghee: ney uṇ vārttaiyuḷ annai kōl koḷḷa. When mother Yaśodā returned to find the carefully stored ghee pilfered, her righteous anger caused her to pick up a stick. At this, the Lord, the master of all creation, looked at her with fear.

The first of these soul-melting recollections is His act of partaking milk from the demoness Pūtanā: peyyum pūm kuzhal pēy mulai uṇḍa piḷḷaith tēṟṟamum.

(ii) The Babe had pinching hunger and cried for the mother’s breast-milk, casually kicking the cart-wheel. But then, what a mighty kick it was and, that too, just from one foot of the tender Babe!

— clearly knowing it is not his mother-s bosom;, ŏr — being possessed by demon, sādu — wheel, pĕrndhu — to be thrown, iṛa — and be finished, seyya — reddish, pādham — divine foot, onṛāl — by one, seydha — mercifully done [kicked], nin — your, siṛuch chĕvagamum — childish yet valourous act;, ney — ghee

அன்னை, கோல் கொள்ள — கோல் கையில் எடுக்க, நீ உன் தாமரைக் கண்கள் — நீ உன் தாமரைக் கண்களில், நீர் மல்க — நீர் ததும்ப, பையவே நிலையும் — அஞ்சி நடுங்கி நின்ற நிலை, வந்து என் நெஞ்சை — இப்போதும் என்னெஞ்சை வந்து, உருக்குங்களே — உருக்குகின்றன kuzhal — having hair, pĕy — demon, mulai — bosom, uṇda — consumed [milk

The lord who carried Govardhanā mountain, stopping the storm and saving the cows and the cowherds, saved Gajendra from the crocodile and gave him his grace, and stole fragrant ghee made from cow’s milk and ate it stays in beautiful Thiruvazhundur.

ānil mēya aindum nī – The sacred texts, the śāstrams, prescribe five sanctifying materials obtained from the cow: (1) cow’s dung, (2) cow’s urine, (3) cow’s milk, (4) curd derived from its milk, and (5) ghee obtained from that curd.

In one subdivision, the Brāhmaṇas, reside the mantras; in the other, the cows, resides the havis or sacrificial offering, such as ghee). Since prescribed duties (karmas) are themselves a form of worshipping Emperumān, they are considered purifying for the jīvātmās.

Forsaking Your own supreme nature, You graciously accepted this simple ghee as if it were the most divine nectar, demonstrating that the affection of Your devotees is Your true nourishment.

, அடியேனுக்கு — என்னை, அருள்புரியாயே — காத்தருள வேண்டும்  uṛi mĕl  —  placed on the ropes hanging down from ceiling,  naṛu ney  —  pure ghee,  amudhāga  —  as nectar,  uṇdāy  —  ŏh one who mercifully ate!

O Lord who ate the fragrant ghee stored in pots, Tasting it as nectar, with childlike joy. O Vāmana! You took the earth itself with just two divine steps! You now dwell on Thiruvēṅkaṭam’s towering peaks. O Lord of all the devas!

You are the one who so mercifully partook of the pure, fresh ghee that was carefully stored in the uṟi (ropes hanging from the ceiling). Such is Your boundless compassion for Your devotees that You find Yourself unable to be sustained without the offerings consecrated by their love.

The relationship is such that, just as a prince cannot savour a single morsel of food without ghee, so too Āzhvār cannot proceed at any stage of his spiritual journey without the essential nourishment of Emperumān's mercy.

Those conversant with these songs ten, Out of the thousand sung by Kurukūr Caṭakōpaṉ, Firm recipient of the Lord’s grace, in ecstatic adoration Of His wondrous deeds and glorious traits, evoking the admiration Alike of the ‘Sweet-as-milk’ Tamil-Scholars, devotees and musicians, Shall for ever be

being the goal), mālĕ ĕṛi — being bewildered (that we will leave meditating upon one-s own lowly nature), māl — of the sarvĕsvaran who has unsurpassed motherly affection, arul̤āl — out of infinite mercy, mannu — approaching after being convinced, kurukūrch chatakŏpan — nammāzhvār-s, pālĕy — sweet like milk

They are: pālēy thamizhar: Those who are well-versed in the Tamil language, which is as sweet as milk (pāl*), and who deeply understand the literary and philosophical profundity of these verses. isaikārar***: Those virtuosos of music who can adorn these sacred poems with sublime melodies

Thus, 'Neyyidai' refers to rice adorned with an abundance of ghee, where rice morsels are immersed in ghee, indicating a dish richly endowed with ghee.

O divine lord, you gave me prasadam soaked in good ghee, betel leaves and nuts, ornaments for my neck, earrings for my ears and sandal paste to smear on my body. You gave me your grace so that I would become pure and wise and serve you. Your flag carries Garudā- the hooded serpent's enemy.

பரிமளம் நிறைந்த, சாந்தமும் தந்து — சந்தனமும் கொடுத்து, என்னை — என்னை, வெள்ளுயிர் — சுத்த ஸ்வபாவமுள்ளவனாக, ஆக்கவல்ல — ஆக்கவல்ல, பையுடை — படங்களையுடைய, நாகப் பகை — ஸர்ப்பத்துக்கு விரோதியான கருடனை, கொடியானுக்கு — கொடியாக உடையவனுக்கு, பல்லாண்டு கூறுவனே — மங்களாசாசனம் செய்வோம் ney idai — in between ghee

Their careful preservation of the curd and ghee signifies the purity and depth of their devotion, intended solely for the Lord’s enjoyment.

You stole and swallowed the curd and ghee churned by the beautiful cowherd women with long curly hair. Oh! the most powerful One! You knocked with your hands and thighs, the two Asuras who came as marudam trees.

He scoops (vāri) up both the curd, which was still awaiting the churning staff (maththu), and the ghee, which had already been prepared from churned butter, and consumes them completely (vizhungi).

The virtuous cowherd women, who are graced with long, flowing tresses and adorned with the virtues of purity and simplicity, had carefully set aside fresh curd, perfectly suited for churning with the maththu, along with pots of freshly prepared ghee.

, முத்தின் — முத்துப்பல், இள முறுவல் — தோன்ற புன்முறுவல், வருவதன் முன் — வெளிவருவதற்கு முன்னே vārkuḻal — the woman with long hair, maṭavār — who possessed, naṉ — virtues like fear, shyness, and modesty, vaittaṉa — had a repository of, tayirum nĕy — curd and ghee, mattu al̤avum — churned with a churner

The world is a lamp for me, wide ocean is its ghee, and the warm sun is its light.

Just as ghee sustains the lamp's flame, the waters of the ocean, drawn up by the sun's rays, sustain the very glow of those rays in the great water cycle. For all these reasons, the ocean itself is likened to a lamp that reveals the glory of Emberumān.

Because of this divinely ordained discipline, it is compared to ghee, the fuel that allows a lamp to burn steadily for a prolonged time. The term vār kadal signifies the "surrounding ocean," or it can be understood as an ocean that is perpetually full.

The earth, by its very nature of hardness (kātinyavān), is seen as the perfect vessel, capable of holding the substances mentioned later in the pāśuram, which are compared to ghee and a wick. Just as a lamp possesses a distinct form, so too does the world.

vār kadalē neyyāga – The encircling ocean as the ghee The vast ocean, which completely surrounds the earth, exists as an immense body of liquid. It perfectly obeys the command of the Supreme Lord, never transgressing its appointed boundaries, the shores.