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srI:
SrI sAra sAram â I (42)
--
I â ThirumantrAdhikAram
--
The Significance of ânArAyaNanAyaâ
---
SwAmi Desikan now takes up the etymological derivation of the word,
ânarahâ:
âânru nayEâ enkiRa dhAtu-vilE âac pratyaymAi ânarahâ enRu padamAm.
âreeng kshayEâ enkiRa dhAtuvilE âDaâ pratyaymAi ârahâ enRu padamAi
naga-naikAdi-Sabda-ngkaLiRpOlE najn-jnODE samsthamAi ânarahâ
enkiRthAkavumAm.â â
ânruâ is a verbal root meaning âto guide on the good pathâ.
This root with an affix, âacâ evolves into the word, ânarahâ, which
therefore, signifies the Lord nArAyaNa Who grants wisdom to people and conducts
them on the virtuous path..
There is another derivation: The verbal root, âreengâ which means âto
changeâ, along with the affix, âDaâ, evolves into the word, ârahâ
implying an object that undergoes mutation. For example, mud turns into a pot.
This ârahâ, with another prefix, ânanjâ (a negative), evolves into a
compound, ânarahâ, signifying one that does not change.
SwAmi Desikan gives yet another dimension to the word, ânEtAâ
evolved from the root ânruâ:
âânEtAâ enRAl, âtEshAm satatayuktAnAmâ ityAdikaLiRpaDiyE
jn~na-pradAnAdikaLaip paNNumenkiRathu.â --
The word, ânEtaâ also means the preceptor, besides being the
leader. It is the leader who gives instruction to his followers in the process
of guiding them on the virtuous path. This is evident from scriptures. SwAmi
Desikan refers to the statement of the Lord in the BhagavadgIta, âtEshAm
satatayuktAnAmâ. Here is the full SlOka:
âtEshAm satatyuktAnAm bhajatAm preetipoorvakam /
dadAmi bhuddhiyOgam tam yEna mAmupayAnti tE //â(BhagavadgIta, 10-10)
Meaning:
SrI KrishNa says:
âTo them who are constantly united with Me and who worship Me, I give with
love that particular mental condition by which they attain Me.â
Earlier, we saw that the word, ânarahâ evolved out of the verbal
root, âreengâ (to change) joining the prefix, ânaâ, signifies that
which does not change. If this ânarahâ is taken to mean the Supreme Lord,
then where would it lead us to? Swami Desikan explains it:
âkshayishNuvallan enRAl svroopa-vikAratthaiyAthal svabhAva-vikAratthaiyAthal
uDaitthAna vastvantara-ngkaLilE vERupaTTavan enRathAm.â --
ârahâ indicates the sentient being that undergoes change in his
nature and the non-sentient objects that undergo changes in their form and
nature. When the negative prefix, ânaâ is added to it, the outcome is
ânarahâ that signifies that which does not undergo any such change. Hence,
it is clear that it signifies the Supreme Lord Who is totally different from
both the sentient beings and the non-sentient objects.
A question may be raised: If the Supreme Lord does not undergo any
change as these animate and inanimate things, how is it that Sruti declares
that the Lord can will and enjoy? Both willing and enjoying are modifications
in the Lordâs nature, is it not? SwAmi Desikan answers to this question thus:
âsangkalpa-preetyAdi-svabhAva vikArangkaL Sruti-siddhangkaLAi
guNa-roopangkaLum-AkaiyAlE vikAra-nishEdham anya vishayam.â â
Willing, enjoying etc., are all part of His essential qualities. The
intention of negating any change in His nature is quite different. That is,
there is no contraction or expansion in His attributive knowledge. This
attributive knowledge transforms into sankalpa and joy for the benefit of His
devotees, these states of His deserve to be appreciated. His attributive
knowledge does not undergo changes as in the case of jIvas.
Another question may arise: It is stated in the Scriptures that the
Lord Himself evolves into the Universe. How can it be justified, if He does not
undergo any change? SwAmi Desikan now answers this question:
âprapanca-roopa-pariNAmam bAlanAnavan yuvAvAna kaNakkilE svaroopatthil
thaTTAthu.â ---
The evolution in the form of prapancam, the Universe is just like a boy
becoming a youth etc. These are changes related to the jIvaâs physical body
and not to his nature. What is prapancam? It is a product consisting of cEtanas
and acEtanas, that is, animates and in-animates. After the deluge, these in
their subtle state in an unidentifiable condition remain inseparably with the
Lord in His causal state. In this subtle state, they remain as the body of the
Lord. When the universe appears in its gross form, these acquire forms and
names. In this gross state too, they remain the body of the Lord. This change
occurs not in the essential nature of the Lord (svaroopa) but in the state of
animate and inanimate things as His body. SwAmi Desikan explains this change
with a known example, the change that occurs in a boy when he grows into a
youth. This change is only in his physical appearance and not nature of his
Atma. So is the change in the sarIra of the
Lord.
(To continue)
dAsan
anbil S.SrInivAsan
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