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SrI sAra sAram â I (44)
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I â ThirumantrAdhikAram
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The Significance of ânArAyaNanAyaâ
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SwAmi Desikan further explains:
âânarANAm samghAtahâ enkiRaviDatthil, ânaraâ Sabda-tthAlE
cEtana-acEtanangkaL iraNDaiyum collavumAm.â â
In the earlier quote, there is an expression, ânarAnAm samghAtahâ.
The word, ânaraâ was interpreted as âa crowd of jIvas. It should be taken
to include the non-sentient things also. A question may arise: How ânaraâ,
which indicates the non-changeable sentient beings, can be said to indicate
inanimate things which we know are of changing nature? SwAmi Desikan says
there is way out to include the inanimate things also in its meaning:
âappOthu, vikAriyAna acEtanatthilE svaroopa-nitya-thaiym vikAra-amsatthil
pravAha-nityathaiyum colliRRAm.â â
The nature of inanimate objects is such that they keep changing their
forms. It is a fact that their essential nature does not perish. They exist in
some form or other. That is, their âsvaroopaâ is nitya, eternal. Even
though they keep undergoing change like the flow of a stream, their existence
does not come to an end. There is continuity, even while they undergo changes
in their forms. It is known as âpravAha-nityatvamâ. Hence, there is nothing
wrong if ânaraâ is said to include the class of non-sentient things also
besides the sentient beings.
SwAmi Desikan continues with the explanation:
âivviDatthil samoohArtha-tthilE âaNâ pratyayamAi antha samoohangkaL-thAm
palavAkaiyAlE, ânivahA narANAm nityAnAmayanamiti nArAyaNa-padamâ
enRArkaL.â â
With the affix, âaNâ, the word, ânaraâ indicates a class of
things. As such classes are numerous, the learned opined that their number
cannot be counted. That is why in his work, ashThaSlOkI, SrI ParAsara Bhattar
states, ânivahA narANAm nityAnAm ayanamiti nArAyaNa padamâ (ashThaSlOkI-3),
which means: The word, ânArAyaNaâ indicates the One Who has the class of
eternal things as His abode.
(To continue)
dAsan
anbil S.SrInivAsan
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