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srI:
SrI sAra sAram â I (49)
--
I â ThirumantrAdhikAram
--
The Significance of ânArAyaNanAyaâ
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SwAmi Desikan now explains how the word. ânArAyaNaâ contains in
brief the ideas expressed in the Upanishad:
âânaraâ Sabda-tthilE SOdhaka-vAkya-arthamum, ânAraâ Sabda-tthilE
kArNa-vAkya-arthamum, âayanaâ Sabda-tthilE upAsana-vAkya-arthamm
samgruhItam.â â
There are three types of statements in the Upanishads. They are: 1)
âSOdhaka-vAkyasâ â statements of determinative nature; 2) âkAraNa
vAkyasâ â statements revealing the cause; 3) âupAsana-vAkyasâ â
statements indicating the means to attain the goal.
1) The first type of Upanishad statements help clear the doubts that
may arise in our mind as to whether the Lord Who is the cause of everything
would have the defects of the effects. Here, the word, ânArAyaNaâ, contains
the component word, ânaraâ. We have seen that ânaraâ means the sentient
being which does not decay. Hence, this word contains the message of the
determining statements of the Upanishads.
2) The second type of Upanishad statements explains that the Lord is
cause of the world. These are known as âcausal statementsâ. The word,
ânAraâ, a component of ânArAyaNaâ, indicates that everything appeared
from the Lord, ânaraâ. Hence, He is the cause of everything in world. So,
the word, ânAraâ contains the message of the causal statements of the
Upanishads.
3) The third type of Upanishad statements shows that the Lord is
the means of attaining âmOkshaâ. The word, âayanaâ indicates the Lord
as the means of attaining the âmOkshaâ.
Thus, ânArAyaNaâ is the epitome of the Upanishad statements.
A question may arise: The syllable âaâ in the praNava, the
ânaraâ and the âayanaâ seem to repeatedly refer to the Lord only. What
is the need to refer to the Lord three times? SwAmi Desikan answers this
question:
âISvaranukku prathama-aksharatthilE rakshakatvAdikaLum ânaraâ
SabdatthilE nityatvAdikaLum, âayanaâ Sabdatthil AdhAratvAdi-kaLum
thORRukaiyAlE ivai moonRukkm prayOjana bhEdam uNDu.â â
SwAmi Deikan says that the purpose of referring to the Lord three times
through the syllable, âaâ in the praNava, and in the component words of
ânaraâ and âayanaâ is different. The syllable âaâ reveals that the
Lord is the protector of all; the word, ânaraâ, reveals the fact that He is
eternal without any trace of decay; and the word, âayanaâ extols that He
remains a support of all. Hence, the purpose is different in each case.
Similarly, the purpose of referring to the jIva in the mantra is
different, says Swami Desikan:
âippaDi truteeya-aksharAdikaLilE jeevanukku
cEtanatva-nityatva-vyApyatvAdi-kaL thORRukaiyAlE ivaiyum saprayOjanangaL.â
â
The third syllable, âmâ, in the praNava and the words, ânaraâ
and âayanaâ, serve different purposes. The third syllable, âmâ, of the
praNava informs us that the jIva is consciousness itself and has it as the
quality too; the word ânaraâ indicates the
un-decaying nature of the jIva; and the word, âayanaâ reveals that the jIva
remains a place for the Lord to enter and mix with him.
Thus, it is clear that these have different purposes.
(To continue)
dAsan
anbil S.SrinivAsan
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