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srI:
SrI sAra sAram â I (46)
--
I â ThirumantrAdhikAram
--
The Significance of ânArAyaNanAyaâ
---
SwAmi Desikan explains the word, ânArAyaNaâ from a different angle.
Before proceeding further, it will be useful to recall his earlier statement
that this word can be interpreted by two ways: 1) tathpursha samAsam and 2)
bahuvreehI samAsam. So far he has been explaining it from the
tathpursha-samAsam angle. Now he takes up the second point of view.
The bahuvreehi-samAsam is known in Tamil grammar as
âanmozhith-thogaiâ. To derive the meaning, the word, ânArAyaNaâ is
split as: ânArAhâ + âayanamâ+ âyasyaâ (sah). By this method we get
the meaning: The Lord has the ânArasâ as His âayanamâ. Let us see the
words of Swami Desikan:
âânArangkaLai ayanamAkavudaiyavanâ enRapOthu âayanaâ Sabdam
vAsa-stthAnatthaiyAthal vyApyatthaiyAthal collukaiyAlE
niratisaya-sookshma-thaiyAlE sarvatthilum uLLum puRambum ozhivaRa niRainthu
niRkiRa nilai thORRum.â --
When it is said that the Lord has the nAras as His âayanamâ, this
word, âayanamâ gives the meanings: âresiding abodeâ and âa place to
enterâ. Based on these two meanings, it can be said that ânArAyaNaâ is
One who enters into everything freely without any hindrance, mixes with them
and pervades them.
From this, a fact emerges, says SwAmi Desikan:
âivviDatthil avan illAtha pradESam illai enkaiyilE thAthparyam.â â
Here, the intended purport is to convey that within the sentient being
and the non-sentient things, there is no space whatsoever where the Lord is not
present. This is known as âantar-vyAptiâ â interior pervasion. Taking
into account the fact of He is the abode of nAras as derived from the angle of
âtathprsha-samAsamâ, it now emerges that the Lord is present even where
these nAras are not. This is known as the âbahir-vyAptiâ â exterior
pervasion.
SwAmi Desikan explains this, using two familiar examples:
âithu niyamanatthODE kooDina vyApthiyAkaiyAlE AkASatthilum rAjAvilum kATTil
vyAvrutthi thORRukaiyAlE sarva-Sareerakatva-mum phalikkum.â
We know that the sky, âAkASaâ which is technically referred to as
âetherâ, is everywhere. It is present even inside of everything. This may
look as if this capacity of being present inside and outside, the Lord is no
different from the sky. No, it is not so. There is some uniqueness in the case
of the Lord which the sky does not have. He is not only present inside and
outside of all things, but governing them too, which aspect the sky does not
have.
Another question may be raised: We know that a King is ruling his
subjects and everything within his kingdom; and so, the Lord cannot claim any
uniqueness in this respect. SwAmi Desikan refutes this objection, pointing out
that the King cannot enter into every one of his subjects and the inanimate
objects in his kingdom, as the Lord does.
Hence, the Lord is quite different from both the AkASa and the King and His
reach cannot be equaled by either of them.
>From the above it emerges that the Lord has all things as His Sareera, body,
>says SwAmi Desikan.
(To continue)
dAsan
anbil S.SrInivAsan
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