SrI sArasAram --I(45)

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srI:

SrI sAra sAram – I (45)

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I – ThirumantrAdhikAram

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The Significance of ‘nArAyaNanAya’

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SwAmi Desikan now explains the word, ‘ayanam’:

“nArangkaLukku ayanam ennumpOthu ayana Sabdatthukku ‘gatirAlambanam

tasya’ enRu vyAkhyAnam paNNukaiyAlE ithil karaNa-vyuthpatthiyAlE upAyatvamum,

karmaNi vyuthpatthiyAlE upEyatva-mum, adhikaraNa vyuthpatthiyAlE AdhAra-thvamum

siddhikkiRathu.â€

In the expression, ‘the abode of nAras (the class of sentient beings)’, the

word, ‘ayana’ is being interpreted by sacred texts as ‘gatir Alambanam

tasya’, both the goal to be attained and the means to attain it. This quote

is part of a SlOka, supposed to be from PAdmOttara Samhita. Let us see the SlOka

in full:

“nArastviti sarvapumsAm samoohah parikeertitah /

gatirAlambanam tasya tEna nArAyaNah smrutah //†(PAdmOttaram)

Meaning:

By ‘nAra’ is meant the entire class of jIvas. As the Lord is the goal to be

attained by them and the means as well, He is known as nArAyaNa.

SwAmi Desikan shows that the word, ‘ayana’ has three related connotations,

two of which have already been brought out in the quote above. We shall see all

the three. 1) The Lord is the goal to be attained by all the jIvas; 2) He

Himself is the means for the attainment; 3) He remains the only support of all.

How these meanings are derived from the word, ‘ayana’ is explained thus:

The word, ‘ayana’ is derived from the verbal root, ‘iN’, which means

‘to go’, in three ways:

(1) ‘IyatE anEna iti ayana’ – ‘ayana’ is that by which one goes.

Here, it refers to the instrument or aid (karaNa). When derived in this way, the

Lord becomes the ‘upAya’ or the means.

(2) ‘IyatE asau iti ayana’ – ‘ayana’ is that which is attained. In

this derivation, the Lord becomes the ‘upEya’, the goal to be attained.

(3) ‘IyatE asmin iti ayana’ – ‘ayana’ is that in which all dwell. In

this derivation, the Lord becomes the support, ‘AdhAra’ on which everything

rests.

SwAmi Desikan explains further:

“iv upAyatva-upEyatvangkaL cEthnanaik kuRitthavaiyAi, AdhAratvam

pramANa-anusAratthAlE cEthana-acEthanangkaL iraNDaiyum paRRavAkinRathu.†--

The meanings of ‘the means to attain’ and ‘the goal to be attained’

pertain to the jIvas, while the third meaning, i.e., ‘the support’ pertains

to both the jIvas and the non-sentient things. This is based on the

authoritative scriptural statements, says SwAmi Desikan.

 

(To continue)

dAsan

anbil S.SrInivAsan

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