SriyaHpathippaDi post 7

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SriyaHpathippaDi post 7

 

SrImathE rAmAnujAya namaH

 

“lOkAchAryAya guravE krshNapAdasya sUnavE

samsArabhOgi samdashTa jIvajIvAthavE namaH”

“prostrations to piLLai lOkAcharya, the son of

krishNapAda, who is the very life to the souls

withered in mundane experiences”

nArAyaNa padam

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The nArAyaNa padam ending with the vyaktha chathruthi

explains the jivathma’s plea for getting kainkarya

which resulted from the knowledge of bhagavad

AnanyArha SEshathwa and there by understanding that

iswaran being the means and the goal. In this,

narayana indicate the highest self, who accepts the

kainkarya, and through the vibhakthi prathyaya “Aya”

kainkarya is requested.

The word nArAyaNa is splitted into two, nAra+ayana.

This is understood through two “samasa”( conjunction)

thathpurusha samasam and bahuvrihi samasam.

In the thathpurusha samasam, the word is splitted as

nArANAm ayanam yaha saha: nArAyaNa: meaning, “Iswaran”

being the place of refuge (ayana) for “nArA’s”. and in

bahuvrihi samasa the word is splitted as nArA: ayanam

yasya saha nArAyaNa:, indicating the nArA’s are the

belonging or seat of iswaran.

 

The word nAra vindicate the collection of the entities

which haves no destruction.

 

Then swami goes for a critical analysis of the word

The word nara, means the object which is imperishable.

 

“ra” originates from the dhathu rIm kshayE meaning the

objects which are perishable. With “an^” prathyaya

that is negated and with the use of bahuvachana, the

collection of imperishable objects is indicated

 

Which are these imperishable objects? The list is

rather short and self explaining here

njnAna, Ananda, Amalathwa, divya mangaLA vigraha,

ornaments, holy weapons, the consorts (SrI, bhUmA,

nILA devi nAchimarkaL), the umbrella, fans, and other

accessories, nithya’s, mukthA’s, parama padam,

prakrithi, baddhAthmA’s, kAlam. Ayanam means the

refuge and the seat.

 

AzhWar emperumAnAr jIyar thiruvaDikaLE SaraNam