SrI sArasAram -- I 40)

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srI:

SrI sAra sAram – I (40)

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I – ThirumantrAdhikAram

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The Significance of ‘nArAyaNanAya’

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We shall now study the commentary of SrI Uttamoor SwAmi on this pAsuram:

“eN perukkannalatthu oN poruL eeRila

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

This verse comes in the context of the previous verse, which advises the

BhAgavathas to adopt the bhakti-yOgam till they leave their physical bodies.

This rejects the theory that one should attain the attribute-less Brahman after

practicing the bhakti-yOgam before his death. SrI nammAzhvAr asserts through

this verse that the deity who is the target of the bhakti-yOgam is no other than

SrImaN nArAyaNa, Who is full of auspicious qualities.

Earlier, AzhvAr stated that the Supreme One should be approached. Now he

reveals that He is nArAyaNa. The reason is: The conventional meaning of the

word, ‘nArAyaNa’, the Consort of SrI, is that He is the objective of the

bhakti-yOgam. This will be clear if one studies the component words of the name,

‘nArAyaNa’. The word has several meanings, such as the One Who is reclining

on the bed in the milky ocean etc. These can be known from other verses of the

AzhvAr: -

“yAvaiyum yAvarum thAnam `maivuDai nAraNan†;

“nAraNan muzhuvEzhulakkkum nAthanâ€.

As all the tattvas like the world etc., appeared from ‘naran’, they are

known as ‘nAras’. As they are His abode, He is called ‘nArAyaNa’. Such

statements are seen in the scriptures. In the vEda itself, ‘antar bhahiSca tat

sarvam vyApya nArAyaNah sthitah’ conveys the significance of this name.

Since the goal of our bhakti is Narayana, we must be aware of the significance

of the word, ‘nArAyaNa’ which is: He is our Lord; He Himself is the means

for attaining Him; and He has all such auspicious qualities as to be our Lord.

When the question arises: ‘What is the mantra for the japa leading to this

objective?’, this verse directly indicates that it is the the Tirumantram:

“eN†– the number eight;

“perukku†– giving several meanings;

“a†– such (that every syllable implying several benefits);

“nalatthu†– (a mantra) having syllables that are auspicious; -- that is,

of

ThiruvashThAksharam;

“oN†– the best;

“poruL†– signification;

that is, “nAraNan thiNkazhalâ€: SrImaN nArAyaNa’s firm feet,

“cErE†you, attain. This is also a message derived from this verse.

In this context, we are reminded of the episode: SrI KoorathAzhvan had two

sons, SrI ParAsara Bhattar and SrI SrIrAmap-piLlai who were learning the meaning

of ThiruvAimozhi from their father. When this verse came up, SrI AzhvAn felt

that since this deals with the great mantra, Thirumanthiram, it would only

proper that it is taught by their AchArya, SrI EmbAr. When they were about to

leave, SrI AzhvAn stopped them as he felt that life was unstable and taught them

the significance of the verse himself.

Yet another meaning is cited for the verse:

“eN†– Octad (made of eight)

“perukku†– conferring several good benefits at all times;

“a†-- of such greatness, as the Supreme Brahman, which is revealed in the

dahara-vidyA, prescribing meditation of Brahman abiding

within one’s heart.

“nalatthu†– having the eight auspicious qualities enumerated by

PrajApati;

“oN†– is the best – different from the inanimate objects or

self-luminous as SrImaN nArAyaNa;

“poruL†– the jIvas;

“eeRila†– endless; (this applies to auspicious qualities, jIvas,

greatness etc. Thus, the concept of nir-guNa Brahman is rejected.)

“thiN kazhal†– strong feet (that is, besides being tender, His Feet are

strong enough in not allowing the devotees to slip off.)

“cErE†– take refuge or attain.

Thus, this verse reveals the inner meanings of the eight-lettered

Tirumanthiram.

 

(To continue)

dAsan

anbil S.SrInivAsan

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