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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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