thiruvAimozhi – 1.3.3 – amaivudai aRaneRi

srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Third decad

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Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In this 3rd pAsuram, nammAzhwAr says that the glories of the confidential nature of the birth/appearance of srIman nArAyaNan, who is the supreme lord, are incomprehensible even for brahmA et al, who are greatly knowledegable.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, nammAzhwAr says that the avathAra rahasyam (the confidentiality of bhagavAn‘s births) cannot be understood by anyone.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nanjIyar‘s introduction.

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

In the first pAsuram, AzhwAr said bhagavAn is eLiyan (very simple). In the next pAsuram, his simplicity was elaborated.  In this pAsuram, AzhwAr says that his avathAra rahasyam cannot be comprehended by any one.


amaivudai aRaneRi muzhuvadhum uyarvaRa uyarndhu
amaivudai mudhalkedal odividai aRanilam adhuvAm
amaivudai amararum yAvaiyum yAvarum thAnAm
amaivudai nAraNan mAyaiyai aRibavar yArE

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

amaivu – leading to result
udai – having
aRam – dharmam (virtuous path)
neRi – history
muzhuvadhum – fully, in all
uyarvaRa uyarndha – top most
amaivu – position
udai – having
mudhal kedal – srushti (creation) and samhAram (dissolution)
idai odivu – avAnthara samhAram (annihilation that happens in-between)
aRa – abundance
nilam adhuvAm – being able
amaivu – intelligent
udai – having
amararum – dhEvas starting with brahmA
yAvaiyum – all achEthanas (insentients)
yAvarum – all chEthanas (sentients)
thAnAm – being himself
amaivu – position
udai – having
nAraNan – srIman nArAyaNan’s
mAyaiyai – the magnificent aspect of his avathArams
yAr aRibavar – who knows?
amaivu – apt

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

dhEvas such as brahmA et al have dharmam (virtuous path) that leads to proper result, have attained high position to be engaged in creation, annihilation etc and are very capable/intelligent. Even such dhEvas starting with brahmA cannot comprehend the magnificent nature of the incarnations of the most apt (for being the supreme lord) srIman nArAyaNan who sustains all chEthanas (sentients) and achEthanas (insentients).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s vyAkyAnam (simple translation).

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

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

  • amaivudai aRaneRi… – The path of dharmam which leads to the result surely like dhasaratha chakravarthy performing yAgam and soon benefiting with 4 gems (4 children). Like bhagavAn is complete in auspicious qualities, brahmA et al are complete in virtues.
  • amaivudai mudhal kedal… – When brahmA creates, everyone wonders if creation was done by bhagavAn himself – he is so meticulous. Similar is the case with samhAram etc. This also includes avAnthara samhAram etc (intermediate annihilation, creation etc). Note: brahmA lives for 100 years of 360 days each. There are innumerable brahmAs. Under each brahmA, 14 lOkams exist. In each day of brahmA [12 hours], there are 1000 chathur yugams. At the end of brahmA’s day, viz. during the night [12 hours], there is no activity. At the end of brahmA’s life, there is mahA praLayam (everything is consumed by bhagavAn). The 1000 yugams are divided into 14 manvantharams (about 70 chathur yugams approximately) – each manvantharam has one indhra, one manu, saptha rishis (seven rishis) etc. At the end of each manvatharam, 10 lOkas, up to svarga lOka (5th lOkam coming down from brahma lOka) are dissolved and a new set of 10 lOkas get created again. This could be called as avAnthara praLayam and avAnthara srushti. At the end of each chathur yugam also, lots of annihilation occurs at various locations and dharma will be re-established through fresh progeny. This could also be called as avAnthara praLayam and avAnthara srushti.
  • aRa nilam adhuvAm – top-most virtue. brahmA et al are so capable that they need not hear the instructions from bhagavAn even for a second time. They become very obedient and submissive on learning their tasks from bhagavAn.
  • yAvaiyum yAvarum – All achEthanas (insentient entities) and chEthanas (sentient entities)
  • thAnAm amaivudai nAraNan – being the antharyAmi for all chith and achithbhagavAn is the prakAri (object or substrate) and they are all his prakAra (forms/attributes).
  • mAyaiyai aRibavar yArE – It is so difficult to comprehend because he chose to be born as the son of nandhagOpa who is one of his prakAram (form) and made him consider that “this is my son”.
  • aRibavar yArE – Who can comprehend this greatness? No one can.
    • nithyasUris cannot comprehend this since they are fully engaged in enjoying emperumAn in paramapadham.
    • samsAris cannot comprehend this since they don’t have faith in emperumAn.
    • brahmA et al are depending on self-effort, so they cannot comprehend this unlimited greatness of emperumAn.
    • AzhwArs who are blessed by emperumAn himself, cannot comprehend this since they are immersed in enjoying such emperumAn in these incarnations and they cannot come out of it to comprehend it.
    • The omniscient lord himself cannot comprehend this since he himself says in bhagavath gIthA 4.9 “janma karma cha mE dhivyam” (my birth and activities are so divine that I myself am bewildered thinking about them).

In the next article we will the next pAsuram.

adiyen sarathy ramanuja dasan

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0 thoughts on “thiruvAimozhi – 1.3.3 – amaivudai aRaneRi”

    • Thanks for the feedback. It is true that no literature can be reproduced with the same elegance and beauty in a different language than what it is written in.

      But the attempt here is to fulfill a few goals:
      * To cater to the devoted srIvaishNavas who do not understand thamizh, yet wanting to get a glimpse of dhivya prabandham.
      * To create the taste for listening to proper grantha kAlakshEpams by getting a glimpse of the beautiful meanings.
      * To document the great works of AzhwArs/AchAryas in English and other languages for academic purposes.

      adiyen sarathy ramanuja dasan

  1. Mr Sri Sridharan,

    If not translated in English do you want non-tamilians to suffer in darkness? There are thousands of bhaktAs who are looking forward translate this great divine work to other languages.
    Sri Sarathy swamin is doing an outstanding job. Thanks.


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