Ashtasloki 5: Verse 3:Explains "Narayanaya" in ["Om Namo Naaraayanaaya"]

[Guest guest]

Pranam to all devotees:

 

So far we have covered the first 2 slokas of Ashtasloki.

In the First Sloka, Sri Parasara bhattar covered the three letters contained in

the Pranavam,"OM".'ah', 'ooh' and 'ma'.

In the second sloka the meaning 'namaha'in Thiurmantram. ["Om Namo

Naaraayanaaya".] is explained

SSloka 3 is devoted to explain the last word 'narayanaya'

iiin Thirumantram. [Om Namo Naaraayanaaya]

Sloka 3:==================================================

akaaraarthaayaiva svamahamatha mahyam na nivahaa: naraaNaam nityaanaamayanamiti

naaraayaNapadam |yamaahaasmai kaalam sakalamapi sarvatra sakalaasu

avasthaasvaavi: syu: mama sahajakainkaryavidhaya: ||3||

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Aham akarartha ya eva swam myself being represented

by the

letter 'ma' am subservient to the Lord who

is represented by the letter 'ah'. This is the

meaning of Pranavam 'om'

 

Atha therefore

Aham mahyam na I myself do not belong to me.

This is the meaning of the word 'namaha'

Narayana padam the word 'Narayana'

Naranam nithyanam nivahaha

the Narayana is the sustainer of all the group of items of

Sham ayanam ithi permanent nature. This meaning is derived through

'tat purusha samasam'. The place where all are lodged is Narayana.

Naranam nithyanamnivahaha (yasya)

Narayana is lodged in the groups of all the items of

Ayanam permanent nature.

This meaning is derived through

'bhu vrihi samasam'. Narayana is living (lodged) in all the things.

Yam aha the Paramatma who is talked about

Asmai that Paramatma

Kalam sakalam api at all times

Sarvatra at all places

Sakalam avasthasu in all positions/actions/states

Mama mine

Sahaja kainkarya vidhyaha actions of natural service

Avisyuhu let them happen

 

Thus the third word of Thirumantram is explained.

Explanation:

Though this verse devoted to explain the last word in Thirumantram

:'narayanaya', it encompases the meaning of entire Thirumanthram

 

Akararthaya-eva swamaham – these words give the meaning of 'om'.

 

All the four components Of 'om' 'ah', 4th case, 'ooh' and 'ma'convey

that jeevatma is subservient to only Lord. Mahyam na – this gives the meaning of

the word 'namaha' :

I do not belong to me.

 

Nivahaha ……Yamaha – gives both the meanings of the word Narayana. Of course to

get the proper meaning we have to add the word 'thesham' for 'thatpurusha

samasam' and the word 'yasya' for

'bahuvrihee samasam'.

The word 'nara' is made up of two letters, 'na'and 'ra'. The 'ra' means the

things which are will be get destroyed. The word 'na' when added it negates the

meaning. Thus "nara" indicates permanent things. Further using some grammatical

rule based changes the word 'nara' means the several groups of all permanent

things. The resultant meaning is that Bhagwan is in all the things and all

things are lodged in Him.

 

The first meaning suggests that Bhagwan is so simple and is living in all things

(sowlabyam). The second meaning indicates that He is the over Lord of all things

(Paratwam). All things are within Him. So He is param.

 

As regards the permanency of the things, a little explanation is needed. Things

are all permanent. The permanency is of two kinds. Nithya and Pravaha. The

things which are not created and have no end are classified as 'nithya'.

Example is Paramapadam and Nithya Sooris. Things which are created and have an

end also exist in the world by means of continuous creation and destruction. In

this case the name, shapes, qualities are repeated and retained in the

subsequent creations. Example, human beings, trees etc. they are also eternal.

All things in both the worlds come under the purview of eternity. Paramatma

dwells in them and all things form his body.

 

Asmai kalam sakalam api – the meaing of 'aya' is explained. Service to the Lord

is to be rendered at all times, at all places and at all stages. The service is

eternal whether in this world or in the other world. This prayer is very clear

in the Thirumanthram and the same is explained here by Sri Parasara Bhattar.

 

Summary of sloka 3: Jiva is meant for the Lord and Lord alone. Eternal selfless

service to the Lord is to be rendered in this world and the other world at all

times in all stages and in all states. This is the jiva's true nature.

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Next post we start with sloka 4Azhvar Emberumanar Jeeyar Thiruvadigale SaranamVP Srinivasa Varadan