Meaning of uyndadu uyndaden maname

[priyaram78]

Raga : dEvamanOhari
Tala : Adi tALA

pallavi:
uyndadu uyndaden manamE ini uvamai iladAna guru malaraDiyinai uNarndu teLindu kalanda marukaNamE

anupallavi:
aimperum bhUtangaL aghanrE Odavum akhaNDa peruveLiyil en manam nADavum anbenum Aru karai
puraNDODavum aDiyavar kUDavum kaLinaTam Adavum Ananda muraigaLum ninaindu parasukhamAga

charanam:
nAnoru gOpiyAi AnEnE brndAvanattiDai pOnEnE tEnenum rAsattil shErndEnE engal dEva dEvanODu
tiLaindu para sukhamaLindu oru manamAghavum rAdaiaghalAda kaNNanODu migha vaNNamAga
naTamADavum nAnenumANavam Odavum jnAna veLiyil manam uyndadu nADavum Ananda kUttADavum

Can someone please post the meaning of this oottukkadu venkatakavi song ?

[rshankar]

I am sure I translated this some time ago (or, I am getting presenile dementia!)...I will look for it (or give you the meaning) in a couple of days.

[arasi]

MD,
Leave the pd to folks like us

Priya,
If you can, please correct the topic heading to uyndadu, uyndadu. Just the heading. You have typed it correctly in your post.

I hope the mods will kindly move this thread to the Sahitya Section where others usually look for songs and their meanings.

[priyaram78]

Arasi Madam I have changed the topic heading. Thanks.

[rshankar]

Priyaram - after several months, here goes:

This pallavi of this composition of Sri OVK reminds me of one of kabIr dAs' dOhA that we learned in school:
guru gObind dOU khadE kAkE lAgOn pAi |
balihAri guru ApkE gObind diyO milAi || - Which means 'if my guru and God (gOvind) were to stand before me simultaneously, I'd wonder briefly at whose feet I should fall first, but then, I'd prostrate myself at my guru's feet, because it is he who brought God (gOvind) to me'.

I hope others will comment on my interprettation as this is one of the poet's more philosophical compositions.

pallavi:
uyndadu uyndaden manamE ini
uvamai iladAna guru malaraDiyinai
uNarndu teLindu kalanda marukaNamE
The very next (maru) second (kaNamE) after realizing (uNarndu), understanding (teLindu), and merging (kalanda) with the flower (malar)-like feet (aDiyinai) of my incomparable (uvamai iladAna) [1] guru, my (en) mind (manamE) attained salvation (uyndadu) [2] instantly (ini).

anupallavi:
aimperum bhUtangaL aganrE ODavum
akhaNDa peruveLiyil en manam nADavum
anbenum Aru karai puraNDODavum
aDiyavar kUDavum kaLinaTam ADavum
ananta muraigaLum ninaindu parasukhamAga
As the five (aim) mighty (perum) ghosts (bhUtangaL) [3] run away (aganrE ODavum), and my (en) mind (manam) seeks (nADavum) the infinite in the unending/indivisible (akhaNDa) space (peruveLiyil) [4], and the river (Aru) called (enum) love (anbu) flows tumultuously (puraNDODavum), and devotees (aDiyavar) gather (kUDavum) and dance (ADavum) the dance (naTam) of bliss (kaLi), thinking (ninaindu) of the unending (ananta) ways and means (muRaigaLum), (my mind attained salvation) in a state of exquisite happiness (parasukhamAga) (in an instant, the very second after I merged with my incomparable guru’s feet).

caraNam:
nAnoru gOpiyAi AnEnE brndAvanattiDai pOnEnE
tEnenum rAsattil sErndEnE engaL dEva dEvanODu
tiLaindu parasukhamaLindu oru manamAgavum
bhAva rAgamODu nAdam ADu kuzhal pADi ADi tiramAgavum
rAdhai agalAda kaNNanODu miga vaNNamAga
naTamADavum nAnenumANavam ODavum
jnAna veLiyil manam nADavum Ananda kUttADavum
I (nAn) became (AnEnE) a (oru) gOpi (gOpiyAi), and went (pOnEnE) to bRndAvan (bRndAvanattiDai), and joined (sErndEnE) the sweet/nectar-like (tEnenum) rAs lIlA (rAsattil). I sported around (tiLaindu) with (ODu) our (engaL) lord (dEvan) of lords (dEva) and became mellow/melted (aLindu) by experiencing divine bliss (parasukham). As I sang (pADi) and danced (ADi), my mind (namam) became (Aga) one (oru) very (miga) colourfully (vaNNamAga) with (ODu) kRshNa (kaNNan) who is inseparable (agalAda) from rAdha (rAdhai), just as the music (nAdam) that flows (ADu) out of kRshnA’s flute (kuzhal) is firmly united (tiramAgavum) with melody (rAga) and sentiment (bhAva). (My mind attained salvation in an instant, the very second after I merged with my incomparable guru’s feet) as I dance (naTamADavum) and my ego (nAn enum ANavam) vanishes (ODavum), and in the space (veLiyil) of pure knowledge (jnyAna) [5] my mind (manam) seeks (nADavum) (salvation) and performs (ADavum) the dance (kUttu) of bliss (Ananda).

FOOTNOTES
[1] uvamai iladAna = without (iladAna) a comparator/simile (uvamai); same as anupam, nirupam
[2] Sri OVK uses uyndadu twice for emphasis
[3] EDITED based on Sri VGV's explanation - it is the five elements of earth, fire, wind, water, and space
[4] This big space is not outside of us, but rather, within us, in our mind
[5] jyAna veLi – IMO, this is not a true space but a condition or state

[priyaram78]

Thanks a lot Sri rshankar. Despite your busy schedule you have taken out time to enlighten many like me who dont understand pure tamizh. Thanks. Appreciated. Will post it in oottukkadu venkatakavi group in facebook mentioning your name, for the benefit of all devotees of Sri Venkatakavi. Nandri.

[vgovindan]

rs,
panca bhUtangaL means the 'five great elements' - space - air - fire - water - earth'. 'akhaNDa peruveLi' is the 'cidAkSa' - consciousness as undifferentiated space from where the five great elements emerge.

[rshankar]

Sri VGV - thank you. But I have a question - why should the aimperum bhUtangal (if they are elements) run away? Do they have to disappear for the cidAkASa to emerge in our minds?

[vgovindan]

This is a matter of Indian philosophy. I shall try to explain within my limited knowledge. According to vEdAnta thought, the great elements emerge from cidAkASa - consciousness as an undifferentiated space. We are part and parcel of elemental existence with cidAkASa as the core of our being. These great elements bind us - as it were - to this body because of our limited perception. There is a verse in kaThOpanishad -

parAnci khAni vyatRNat svayambhUH
tasmAt-parAG-paSyati nAntarAtman |
kaScid-dhIraH pratyagAtmAnam-aikshat-
AvRtta-cakshuH-amRtatvaM-icchan || 3 : 1 : 1 ||

The self-existent Lord afflicted the (outgoing) senses. Therefore, one sees the outer things and not the inner Self. A rare discriminating man, desiring immortality, turns his eyes away and then sees the indwelling Self.

(Translation by Swami Gambhirananda)

This conscious principle - together with the elemental body-mind conglomerate - within us is called jIvAtma. However this conscious principle within us is not tainted by this conglomerate. When jIvAtmA realises itself to be something other than the body-mind conglomerate, then it enters cidAkASa - thus releasing one from bodily existence. As the elements no longer exert their influence on him, they are stated to have disappeared. It is an either or situation. Either one perceives himself as contained within the body or perceives himself everywhere - including the body. Some great saints who are jIvanmuktAs, remain at the threshold perceiving both the elemental existence and that which is beyond - but not exclusive of - elemental existence.

(Corrections are welcome)

[Ranganayaki]

Would it help to say that that our bodies themselves are thought to be composed of the panchabhuta just like the rest of the earth, and that it is the consciousness of the body that afflicts the deeper consciousness and causes the perception of a division? Everything we perceive - within and outside - is composed of the 5-bhutas and we need to go beyond these and delve deep within us to experience the unity that is beyond perception?

[priyaram78]

Yes as already explained well, the five elements have to be transcended to attain the blissful Self. Now everything we are experiencing is because of the combination of the five elements. Self is beyond them.

[vgovindan]

"...consciousness of the body that afflicts the deeper consciousness...."

To my understanding, consciousness is called 'cidghana' - it cannot be fragmented into layers. It pervades the whole universe as the material and active principle and yet beyond the manifested universe as a primal cause. The 'affliction' is not a statement which should be taken literally. The root of ajnAna which is the cause of the 'affliction' in impenetrable and inscrutable. This may sound dogmatic. We can keep on arguing about it. There is a saying in Tamil - kaNDavar viNDadillai - viNDavar kaNDadillai. The gItAcArya's statement 'tamEva cAdyaM purushaM prapadyE' which is an enigmatic statement, explains it - who is kRshNa and who is this purusha? Are they not one and the same? The structure of our language is a great limitation at that.

[rshankar]

Sri VGV - thank you.