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Oppiliappan List Archive: Message 00046 Aug 2008

 
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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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