SrI sArasaram -- I(46)

[Guest guest]

NOTE: Readers having difficulty in reading the text may need to change their

encoding to UTF-8.

------------------------

srI:

SrI sAra sAram – I (46)

--

I – ThirumantrAdhikAram

--

The Significance of ‘nArAyaNanAya’

---

SwAmi Desikan explains the word, ‘nArAyaNa’ 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 ‘anmozhith-thogai’. To

derive the meaning, the word, ‘nArAyaNa’ is split as: ‘nArAh’ +

‘ayanam’+ ‘yasya’ (sah). By this method we get the meaning: The Lord has

the ‘nAras’ as His ‘ayanam’. Let us see the words of Swami Desikan:

“‘nArangkaLai ayanamAkavudaiyavan’ enRapOthu ‘ayana’ Sabdam

vAsa-stthAnatthaiyAthal vyApyatthaiyAthal collukaiyAlE

niratisaya-sookshma-thaiyAlE sarvatthilum uLLum puRambum ozhivaRa niRainthu

niRkiRa nilai thORRum.†--

When it is said that the Lord has the nAras as His ‘ayanam’, this word,

‘ayanam’ gives the meanings: ‘residing abode’ and ‘a place to

enter’. Based on these two meanings, it can be said that ‘nArAyaNa’ is One

who enters into everything freely without any hindrance, mixes with them and

pervades them.

From this, a fact emerges, says SwAmi Desikan:

“ivviDatthil avan illAtha pradESam illai enkaiyilE thAthparyam.†–

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 ‘antar-vyApti’ – interior pervasion. Taking into account

the fact of He is the abode of nAras as derived from the angle of

‘tathprsha-samAsam’, it now emerges that the Lord is present even where

these nAras are not. This is known as the ‘bahir-vyApti’ – exterior

pervasion.

SwAmi Desikan explains this, using two familiar examples:

“ithu niyamanatthODE kooDina vyApthiyAkaiyAlE AkASatthilum rAjAvilum kATTil

vyAvrutthi thORRukaiyAlE sarva-Sareerakatva-mum phalikkum.â€

We know that the sky, ‘AkASa’ which is technically referred to as

‘ether’, 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

-----------

 

 

 

 

Share files, take polls, and make new friends - all under one roof. Go to

http://in.promos./groups/