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srI:
SrI sAra sAram â I (39)
--
I â ThirumantrAdhikAram
--
The Significance of ânArAyaNanAyaâ
---
SwAmi Desikan further technically analyzes the word, ânArAyaNaâ:
âinnArAyaNa Sabdam thath-purushanAyum bahuvreehiyAyum iraNDu paDi samsthmAi
irukkum.â â
SwAmi Desikan shows the different meanings derived from ânArAyaNaâ which is
a compound word. A compound is formed by the combination of two or more words.
In Sanskrit grammar this combination is called âsamAsamâ.
Broadly speaking there are four kinds of compounds which are: 1) âdvandvaâ;
2) âtatpurshaâ; 3) âbahuvreehiâ; and 4) âavyayeebhAvaâ. Of these
four, two types are applicable to this compound word of ânArAyaNaâ. They
are: âtapurushaâ and âbahuvreehiâ. SwAmi Desikan refers to these two
types of compound in the sentence mentioned above. In Tamil grammar, these are
known as âvERRumaip puNarcciâ and âalvazhip puNarcciâ.
If we look at this compound from the âtatpurushaâ angle, we get the
combination as follows: ânArANamâ + âayanamâ; which gives the meaning,
the abode of ânArAsâ (the sentient beings and non-sentient things). In
Tamil, the compound word, âkoolivElaiâ will expand as âkoolikkuâ +â
vElaiâ. When expanded, the fourth case is explicit which is not so in the
compound word. That is why, it is called âvERRumaip puNarcciâ.
The other âbahuvreehiâ compound is ânArAhâ + âayanamâ +
âyasyaâ, which means: He, for whom ânArAsâ(animate beings and inanimate
things) are the abode, ânArAyaNaâ. In Tamil, it is known as
âalavzhip-puNarcciâ, that is, a compound that is made by a way other than
the case of words. There are variations. Of these, âanmozhit-thogaiâ is
applicable here. For example, âiLangkoDi kooRinALâ. Here, âiLangkoDiâ,
even though menas âyoung creeperâ, refers to a young woman who is slender
like a new creeper. The sentence mans: âThe young woman said.â
To explain this, SwAmi Desikan gives two quotes from ThiruvAimozhi:
âithan artthatthai AzhvAr,
ânAraNan muzhu Ezh ulakukkum nAthanâ enRum,
âeN perukka annalatthu oN poruL eeRila
vaN pukazh nAraNanâ
enRum aruLic ceithAr.â â
The first quote is from a verse of the second centum of TiruvAimozhi.
Let us consider the verse in full:
ânAraNan muzhuvEzhulakukkum nAthan vEdamayan
kAraNam kiricai karumamivai muthalvan enthai
ceeraNangku amarar piRar palarum thozhuthEttha ninRu
vAraNatthai maruppocittha pirAn en mAdavanE.â (Tiruvaimozhi, 2-7-2)
Meaning:
ânAraNanâ â nArAyaNan (Who is)
âmuzhuvEzhulakukkum nAthanâ â the Lord of all the seven worlds;
âvEdamayanâ â the embodiment of vEdas;
âkAraNam kiricai karumamivai muthalvanâ â the ruler of the causes, the
effects and the fruits;
âceeraNangku amarar piRar palarum thozhuthEttha ninRuâ â being glorified
by the nitya sooris and many others;
âvAraNatthai maruppocittha pirAnâ -- the compassionate who broke the tusk
of the elephant (KuvAlayapeedA).
âen mAdavanâ â my Lord, the Consort of SrI
âenthaiâ -- my Master.
Summary:
The name ânArAyaNaâ signifies His being the Lord of all the worlds;
the embodiment of the Veda; the material cause; the instrumental cause; and the
effect of action. He is being glorified by the nitya sooris, devas and many
others. He is my father. He, (in His incarnation as Sri KrishNa), killed the
elephant, KuvalAyapidA. He is the Consort of SrI.
We have seen earlier how the name ânArAyaNaâ has two etymological
meanings:
The first one is: He is the abode of the sentient beings and the non-sentient
things. The other is that He has these as His abode. These two indicate His
supremacy and easy accessibility. The first part of the first verse speaks
about His supremacy, while the later part about His easy accessibility for to
all, for example, as SrI KrishNa.
This quote is intended to show the meaning of ânArAyaNaâ from the
angle of âtatpurusha samAsamâ. That is He is the abode of all the worlds
consisting of animate beings and inanimate objects.
The second quote is from the verse of the first centum of TiruvAimozhi.
We shall see it in full:
âeN perukkannalatthu oN poruL eeRila
vaN pukazh nAraNan thin kazhal cErE.â (TiruvAimozhi, 1-2-10)
Meaning:
âeN perukkuâ â possessing innumerable;
âannalatthuâ â such auspicious qualities as j~nAna and the like;
âoN poruLâ -- the class of glowing sentient jIvas;
âeeRila vaN pukazhâ â with limitless auspicious qualities;
ânAraNan thin kazhalâ â nArAyaNaâs feet which have the firm resolve of
not forsaking the devotees;
âcErE.â â attain.
Summary:
AzhvAr instructs the people to attain the firm feet of the Lord,
ânArAyaNaâ, Who has, as His Seshas, countless jIvas with knowledge and
bliss as their attributes and with self-luminousness as their nature and also
His own noble qualities.
This verse is unique in several ways. One is captivated by the
commentary on it by SrI U.Ve. Uttamoor VeerarAghavAchAriar.SwAmi.
(To continue)
dAsan
anbil S.SrInivAsan
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