SrI sArasAram -- I(39)

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srI:

SrI sAra sAram – I (39)

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I – ThirumantrAdhikAram

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The Significance of ‘nArAyaNanAya’

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SwAmi Desikan further technically analyzes the word, ‘nArAyaNa’:

“innArAyaNa Sabdam thath-purushanAyum bahuvreehiyAyum iraNDu paDi samsthmAi

irukkum.†–

SwAmi Desikan shows the different meanings derived from ‘nArAyaNa’ which is

a compound word. A compound is formed by the combination of two or more words.

In Sanskrit grammar this combination is called ‘samAsam’.

Broadly speaking there are four kinds of compounds which are: 1) ‘dvandva’;

2) ‘tatpursha’; 3) ‘bahuvreehi’; and 4) ‘avyayeebhAva’. Of these

four, two types are applicable to this compound word of ‘nArAyaNa’. They

are: ‘tapurusha’ and ‘bahuvreehi’. SwAmi Desikan refers to these two

types of compound in the sentence mentioned above. In Tamil grammar, these are

known as ‘vERRumaip puNarcci’ and ‘alvazhip puNarcci’.

If we look at this compound from the ‘tatpurusha’ angle, we get the

combination as follows: “nArANam’ + ‘ayanamâ€; which gives the meaning,

the abode of ‘nArAs’ (the sentient beings and non-sentient things). In

Tamil, the compound word, ‘koolivElai’ will expand as ‘koolikku’ +‘

vElai’. When expanded, the fourth case is explicit which is not so in the

compound word. That is why, it is called ‘vERRumaip puNarcci’.

The other ‘bahuvreehi’ compound is ‘nArAh’ + ‘ayanam’ + ‘yasya’,

which means: He, for whom ‘nArAs’(animate beings and inanimate things) are

the abode, ‘nArAyaNa’. In Tamil, it is known as ‘alavzhip-puNarcci’,

that is, a compound that is made by a way other than the case of words. There

are variations. Of these, ‘anmozhit-thogai’ is applicable here. For example,

‘iLangkoDi kooRinAL’. Here, ‘iLangkoDi’, even though menas ‘young

creeper’, refers to a young woman who is slender like a new creeper. The

sentence mans: ‘The young woman said.’

To explain this, SwAmi Desikan gives two quotes from ThiruvAimozhi:

“ithan artthatthai AzhvAr,

‘nAraNan muzhu Ezh ulakukkum nAthan’ enRum,

‘eN perukka annalatthu oN poruL eeRila

vaN pukazh nAraNan’

enRum aruLic ceithAr.†–

The first quote is from a verse of the second centum of TiruvAimozhi. Let us

consider the verse in full:

“nAraNan muzhuvEzhulakukkum nAthan vEdamayan

kAraNam kiricai karumamivai muthalvan enthai

ceeraNangku amarar piRar palarum thozhuthEttha ninRu

vAraNatthai maruppocittha pirAn en mAdavanE.†(Tiruvaimozhi, 2-7-2)

 

Meaning:

 

“nAraNan†– nArAyaNan (Who is)

“muzhuvEzhulakukkum nAthan†– the Lord of all the seven worlds;

“vEdamayan†– the embodiment of vEdas;

“kAraNam kiricai karumamivai muthalvan†– the ruler of the causes, the

effects and the fruits;

“ceeraNangku amarar piRar palarum thozhuthEttha ninRu†– being glorified

by the nitya sooris and many others;

“vAraNatthai maruppocittha pirAn†-- the compassionate who broke the tusk of

the elephant (KuvAlayapeedA).

“en mAdavan†– my Lord, the Consort of SrI

“enthai†-- my Master.

Summary:

The name ‘nArAyaNa’ signifies His being the Lord of all the worlds; the

embodiment of the Veda; the material cause; the instrumental cause; and the

effect of action. He is being glorified by the nitya sooris, devas and many

others. He is my father. He, (in His incarnation as Sri KrishNa), killed the

elephant, KuvalAyapidA. He is the Consort of SrI.

We have seen earlier how the name ‘nArAyaNa’ has two etymological meanings:

The first one is: He is the abode of the sentient beings and the non-sentient

things. The other is that He has these as His abode. These two indicate His

supremacy and easy accessibility. The first part of the first verse speaks about

His supremacy, while the later part about His easy accessibility for to all, for

example, as SrI KrishNa.

This quote is intended to show the meaning of ‘nArAyaNa’ from the angle of

‘tatpurusha samAsam’. That is He is the abode of all the worlds consisting

of animate beings and inanimate objects.

The second quote is from the verse of the first centum of TiruvAimozhi. We

shall see it in full:

“eN perukkannalatthu oN poruL eeRila

vaN pukazh nAraNan thin kazhal cErE.†(TiruvAimozhi, 1-2-10)

 

Meaning:

“eN perukku†– possessing innumerable;

“annalatthu†– such auspicious qualities as j~nAna and the like;

“oN poruL†-- the class of glowing sentient jIvas;

“eeRila vaN pukazh†– with limitless auspicious qualities;

“nAraNan thin kazhal†– nArAyaNa’s feet which have the firm resolve of

not forsaking the devotees;

“cErE.†– attain.

Summary:

AzhvAr instructs the people to attain the firm feet of the Lord, ‘nArAyaNa’,

Who has, as His Seshas, countless jIvas with knowledge and bliss as their

attributes and with self-luminousness as their nature and also His own noble

qualities.

This verse is unique in several ways. One is captivated by the commentary on it

by SrI U.Ve. Uttamoor VeerarAghavAchAriar.SwAmi.

 

(To continue)

dAsan

anbil S.SrInivAsan

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