thiruvAimozhi – 2.6.5 – uyndhu pOndhu

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

Full series >> Second Centum >> Sixth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr asks emperumAn “Having achieved eternal kainkaryam to you, is there any reason to leave you?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr asks emperumAn “Having achieved eternal joyful kainkaryam to you after experiencing you, why would I leave you?”.

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.

pAsuram

உய்ந்து போந்து என் உலப்பு இலாத வெம் தீவினைகளை நாசம் செய்து உனது
அந்தம் இல் அடிமை அடைந்தேன் விடுவேனோ?
ஐந்து பைந்தலை ஆடு அரவு அணை மேவிப் பாற்கடல் யோக நித்திரை
சிந்தை செய்த எந்தாய் உன்னைச் சிந்தை செய்து செய்தே

uyndhu pOndhu en ulappilAdha vem thIvinaigaLai nAsam seydhu unadhu
andham il adimai adaindhEn viduvEnO?
aindhu paindhalaiyAdaravaNai mEvip pARkadal yOga niththirai
sindhai seydha endhAy unnaich chindhai seydhu seydhE

Listen

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

pARkadal – in the milk ocean
aindhu – in five types
pai – expanded
thalai – having hoods
Adu – with mild rhythmic rocking movements
aravaNai – in the divine serpent bed
mEvi – fitting nicely in the serpent bed and resting
yOgam – meditating for the welfare of the universe
niththirai – like sleeping
sindhai seydhu – thinking (about the protection of all)
endhAy – my lord!
unnai – you (who manifested this quality of protecting others)
sindhai seydhu seydhu – by constantly meditating upon
uyndhu – having achieved the goal
pOndhu – being different from materialistic people who are focused on other worldly matters
en – my (which are caused by me)
ulappilAdha – countless
vem – cruel
thI – having the nature of fire
vinaigaLai – sins
nAsam seydhu – destroyed
unadhu – (the apt) you
andham il – boundless
adimai – the joy of serving
adaindhEn – I, who attained it
viduvEnO – there is no reason for me to leave it

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

Oh my lord and master who is firmly resting in the milk ocean in the five-hooded AdhiSEshan (serpent bed), pretending to be sleeping but really thinking about protection of all entities of the universe! On constantly meditating upon you and having attained the goal, being different from samsAris (materialistic people), you have destroyed the countless cruel fire-like sins which I myself have accumulated; after acquiring boundless joyful servitude towards you, there is no reason to leave you.

This implies [every point identified in the pAsuram is highlighted here as a reason for AzhwAr not leaving emperumAn] – Am I leaving you since you are a misfit with your devotees? Am I leaving you because you are not thinking about their protection? Am I leaving you because I don’t think about you continuously? Am I leaving you because I have not realised my true nature? Am I leaving you because I am fitting nicely amidst materialistic people? Am I leaving you because there are sins which stop me from being with you? Am I leaving you since I don’t understand the appropriate servitude towards you? I, who am desirous of this goal – will I leave you?

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

uyndhu pOndhu – having come to exist, being different from samsAris.
en ulappilAdha … – (you) having eliminated my endless cruel sins without a trace and I, engaging in selfless servitude at your lotus feet, is there any reason for me to leave you?
viduvEnO – Would I leave you because I am interested in worldly matters? Would I leave you because I don’t understand my true nature? Would I leave you because I don’t relish the fragrance of servitude towards you? Would I leave you because I am dissatisfied with serving you?
aindhu … – Only if thiruvananthAzhwAn (AdhiSEshan) who is well-aware of servitude towards you, leaves you, will I leave you. Just like a great flood will seep out through many exits, AdhiSEshan has many hoods to express his great joy of serving you; his head would rock like being drunk with honey; oh my master, who is resting in the milk ocean, on such AdhiSEshan, who is cool, tender and fragrant and meditating on “how to uplift all living entities”!
yOga niththirai – deep trance – as said in SrIvishNu purANam 6.4.6 “…AthmAnam vAsudhEvAkyam chinthayan…” (bhagavAn started meditating upon vAsudhEva who is himself and attained divine trance of yOga nidhrA), he is meditating on himself.
endhAy – you made me completely exist for you by manifesting your simplicity.
unnaich chindhai seydhu seydhu – on meditating upon you, who worked hard to make me think about you, is there any reason for me to leave you?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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