thiruvAimozhi nURRandhAdhi – 61 – uNNila

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

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of fearing the fierce senses and is mercifully explaining it.

How is that done? AzhwAr being pushed by his sorrow, performed complete surrender at the divine feet of thiruvEngadamudaiyAn in thiruvAimozhi 6.10 “ulagamuNda peruvAyA“, saw that ISvara, who is uncontrollably independent, who thinks “We cannot liberate AzhwAr until the mission (of making AzhwAr sing thiruvAimozhi) which has commenced, is complete” placed again in the same samsAra, and observed “emperumAn joyfully remains with nithyasUris in paramapadham seeing my suffering after handing me over to the servitors of yama and telling them to place me in the prison of samsAra being held by the shackles of puNya (virtues) and pApa (vices) and telling them ‘torture him heavily’ “, standing face-to-face with him, informs emperumAn about his sufferings and emperumAn’s qualities which help him in giving protection to others, and calls out to make it unbearable for those who hear the cry. mAmunigaL mercifully explains this principle explained in “uNNilAviya” starting with “uNNilA aivar“.

pAsuram

uNNilA aivarudan iruththi ivvulagil
eNNilA mAyan enai naliya eNNuginRAn
enRu ninaindhu Olamitta in pugazh sEr mARan ena
kunRi vidumE pavak kangul

Listen

word-by-word meanings

ivvulagil – in this world
uL nilAvu – present inside
aivarudan iruththi – making us stay with the five senses which are enemies
eN ilA mAyan – sarvESvaran who has unlimited amazing activities
enai naliya – “to torment me
eNNuginRAn – is thinking”
enRu ninaindhu – thinking in this manner
Olam itta – who wailed
in pugazh sEr – having sweet glories
mARan ena – as AzhwAr is thought about
pavak kangul – the dark night of samsAra
kunRi vidum – will be eradicated

Simple Translation

AzhwAr who is having sweet glories, wailed thinking that sarvESvaran who has unlimited amazing activities, is making us stay in this world, with the five senses which are enemies and are present inside, and is thinking to torment me. On just thinking about such AzhwAr, the dark night of samsAra will be eradicated.

Highlights from vyAkyAnam

ivvulagil – uNNilA aivarudan iruththi – Making me remain with the five senses which are internal enemies, in this samsAra which is known as in thiruvAimozhi 10.6.1 “iruL tharu mA gyAlam” (the vast world which gives us ignorance). mAmunigaL is following the words in “aimpulan ivai maN uL ennaip peRRAl en seyyA maRRu nIyum vittAl?” (These five senses will overcome and torment in this world, which is a natural habitat [for the senses]; what will they not do when they find me, who lacks strength to overcome them, being abandoned by you too?)
eNNilA mAyan ivvulagil – uNNilA aivarudan iruththi – enai naliya eNNuginRAn – sarvESvaran who has countless amazing Sakthi (ability/power), is contemplating about pushing me who is weak, in to this world which is filled with darkness, along with the five senses which can destroy the wisdom of AthmA which is known by the word aham (I) and which fit well with the self, with these senses and torment me. That is, AzhwAr blaming that emperumAn is tormenting him with the five senses, as said in
- “uNNilAviya aivarAl kumai thIRRi ennai un pAdha pangayam naNNilA vagaiyE nalivAn innam eNNuginRAy eNNilAp perumAyanE” (Oh one who is having the countless, unlimited, amazing prakruthi thathvam as your form, who is praised by nithyasUris, who is having the three types of chEthanas and achEthanas as subservient entities! Oh lord who is naturally having eternal enjoyability! Oh one who is a benefactor right from the beginning and who controls me in all of these aspects! You who are apt and enjoyable, are thinking to torture me with the senses which are internal enemy due to residing inside permanently and are stopping me from reaching your divine feet) [1st pAsuram]
- “Oraindhivai peydhu irAp pagal mOdhuviththittu” (You are using these distinguished, very strong, independent five senses against me to harm me continuously throughout day and night and to be ruled over by them) [2nd pAsuram]
- “aivarAl vinaiyEnai mOdhuviththu” (having me, the sinner, affected with the five senses) [3rd pAsuram]
- “Or aivaraik kAtti” (showing me the five senses) [4th pAsuram]
- “aivarai nEr marungudaiththAvadaiththu” (placing the five senses in the front and sides) [5th pAsuram]
- “Or aivar yAvaraiyum mayakka nI vaiththa” (manifesting the five distinguished senses which appear to be enjoyable like sweet nectar to cause bewilderment in everyone) [8th pAsuram]
- “sumadu thandhAy” (you gave this body which is a baggage) [10th pAsuram]
eNNilA mAyan enai naliya eNNuginRAn enRu ninaindhu – AzhwAr is thinking “ISvaran who is sarvagya (omniscient), sarvaSakthi (omnipotent), is planning to torment me who is agya (ignorant), aSaktha (incapable) and surrendered, further after tormenting me enough”. mAmunigaL is following AzhwAr’s words in “nalivAn innam eNNuginRAy eNNilAp perumAyanE” (Oh one who is having the countless, unlimited, amazing prakruthi thathvam as your form and who is planning to torment me further!”) [1st pAsuram].
naliya eNNuginRAn enRu ninaindhu Olamitta – Cried out loud thinking “most merciful emperumAn is planning to torment me like a merciless person”. AzhwAr fearing the senses, cried out his names which highlight his qualities such as rakshakathva (being a protector) etc as in “eNNilAp perumAyanE” (Oh one who is having the countless, unlimited, amazing prakruthi thathvam as your form) [1st pAsuram], “kAr mugil vaNNanE” (Oh one who has dark-cloud like form!) [2nd pAsuram], “sOdhi nIL mudiyAy” (Oh one who is wearing lustrous tall crown!) [3rd pAsuram], “vinaiyEn vinai thIr marundhE” (Oh one who is medicine to cure my sins, where I am a sinner!) [4th pAsuram], “viNNuLAr perumAnEyO” (One who is the lord of nithyasUris) [5th pAsuram], “paththiyin uLLAy param IsanE” (Oh supreme lord who is the object of my desire!) [6th pAsuram], “kodiyEn paruginnamudhE” (Oh one who is eternally enjoyable to drink for me who is having the anguish!) [7th pAsuram], “en ammA en kaNNA” (Oh my natural lord! Oh one who is simple towards me!) [8th pAsuram], “mun paravai kadaindhu amudham koNda mUrththiyO” (Oh one who previously churned the expansive ocean, accepting the nectar! Oh one who is having lordship!) [10th pAsuram]. As said in SrI rAmAyaNam yudhdha kANdam 60.45 “SAkA mrgA: rAvaNa sAyakarthA jagmuSSaraNyam SaraNam smarAmam” (The monkeys were fleeing being hurt by rAvaNa’s arrows and surrendered to SrI rAma who is their refuge), SrI rAmAyaNam sundhara kANdam 28.11 “hA rAma sathyavratha dhIrgabAhO | hA pUrNa chandhra prathimAnavakthra | …” (Oh rAma who is truthful, who is having long shoulders, whose face resembles the full moon! Alas! You are leaving me to be killed by the demons!), like monkeys who were tormented by rAvaNa’s arrows, AzhwAr too is calling out like sIthAp pirAtti who cried out from amidst the demoniac women as said in SrI rAmAyaNam “mrugIsimharivAvruthA” (deer surrounded by a pack of lions).
in pugazh sEr – While the whole world is submissive towards the senses and calls out when pleasure is not derived from the senses, he cried out due to the fear of such senses – that is sweet glories of AzhwAr. It is said in “kAmAthmathA kalvapi na praSasthA“. azhagiya maNavALap perumAL nAyanAr too mercifully explained in AchArya hrudhayam chUrNikai 225 “pAdham agalagillAdha thammai agaRRumavaRRin naduvE iruththak kaNdu nalivAn sumadu thandhAy O enRu sAdhanapalamAna AkrOSaththOdE pazhiyittu” (AzhwAr who would not leave bhagavAn’s divine feet, was placed amidst the senses which will pull the AthmA away from bhagavAn. Seeing that, AzhwAr cried out “you are tormenting me”, “you have given me this body which is a baggage”, “alas”, which is the result of the means (bhagavAn) he pursued, and he blamed bhagavAn fiercely).
in pugazh sEr mARan ena – As AzhwAr is meditated upon as the one who is having glories which are pleasant to hear.
kunRi vidumE pavak kangul – Just with these words, the dark night of samsAra will be destroyed. This is certain. kunRudhal – reducing. Instead of having to call out like AzhwAr “amudham koNda mUrththiyO” (Oh one who accepted the nectar!) [10th pAsuram], as one recites AzhwAr’s divine name, there will be dawn for the samsAra which is said as in thiruvAimozhi 2.6.7 “vidiyA vennaragam” (cruel hell without a dawn).

adiyen sarathy ramanuja dasan

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