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srI:
SrI sAra sAram â I (40)
--
I â ThirumantrAdhikAram
--
The Significance of ânArAyaNanAyaâ
---
We shall now study the commentary of SrI Uttamoor SwAmi on this
pAsuram:
âeN perukkannalatthu oN poruL eeRila
vaN pukazh nAraNan thin kazhal cErE.â (TiruvAimozhi, 1-2-10)
This verse comes in the context of the previous verse, which advises
the BhAgavathas to adopt the bhakti-yOgam till they leave their physical
bodies. This rejects the theory that one should attain the attribute-less
Brahman after practicing the bhakti-yOgam before his death. SrI nammAzhvAr
asserts through this verse that the deity who is the target of the bhakti-yOgam
is no other than SrImaN nArAyaNa, Who is full of auspicious qualities.
Earlier, AzhvAr stated that the Supreme One should be approached. Now
he reveals that He is nArAyaNa. The reason is: The conventional meaning of the
word, ânArAyaNaâ, the Consort of SrI, is that He is the objective of the
bhakti-yOgam. This will be clear if one studies the component words of the
name, ânArAyaNaâ. The word has several meanings, such as the One Who is
reclining on the bed in the milky ocean etc. These can be known from other
verses of the AzhvAr: -
âyAvaiyum yAvarum thAnam `maivuDai nAraNanâ ;
ânAraNan muzhuvEzhulakkkum nAthanâ.
As all the tattvas like the world etc., appeared from ânaranâ, they are
known as ânArasâ. As they are His abode, He is called ânArAyaNaâ. Such
statements are seen in the scriptures. In the vEda itself, âantar bhahiSca
tat sarvam vyApya nArAyaNah sthitahâ conveys the significance of this name.
Since the goal of our bhakti is Narayana, we must be aware of the
significance of the word, ânArAyaNaâ which is: He is our Lord; He Himself
is the means for attaining Him; and He has all such auspicious qualities as to
be our Lord.
When the question arises: âWhat is the mantra for the japa leading to
this objective?â, this verse directly indicates that it is the the
Tirumantram:
âeNâ â the number eight;
âperukkuâ â giving several meanings;
âaâ â such (that every syllable implying several benefits);
ânalatthuâ â (a mantra) having syllables that are auspicious; -- that
is, of
ThiruvashThAksharam;
âoNâ â the best;
âporuLâ â signification;
that is, ânAraNan thiNkazhalâ: SrImaN nArAyaNaâs firm feet,
âcErEâ you, attain. This is also a message derived from this verse.
In this context, we are reminded of the episode: SrI KoorathAzhvan had
two sons, SrI ParAsara Bhattar and SrI SrIrAmap-piLlai who were learning the
meaning of ThiruvAimozhi from their father. When this verse came up, SrI AzhvAn
felt that since this deals with the great mantra, Thirumanthiram, it would only
proper that it is taught by their AchArya, SrI EmbAr. When they were about to
leave, SrI AzhvAn stopped them as he felt that life was unstable and taught
them the significance of the verse himself.
Yet another meaning is cited for the verse:
âeNâ â Octad (made of eight)
âperukkuâ â conferring several good benefits at all times;
âaâ -- of such greatness, as the Supreme Brahman, which is revealed in the
dahara-vidyA, prescribing meditation of Brahman abiding
within oneâs heart.
ânalatthuâ â having the eight auspicious qualities enumerated by
PrajApati;
âoNâ â is the best â different from the inanimate objects or
self-luminous as SrImaN nArAyaNa;
âporuLâ â the jIvas;
âeeRilaâ â endless; (this applies to auspicious qualities, jIvas,
greatness etc. Thus, the concept of nir-guNa Brahman is rejected.)
âthiN kazhalâ â strong feet (that is, besides being tender, His Feet are
strong enough in not allowing the devotees to slip off.)
âcErEâ â take refuge or attain.
Thus, this verse reveals the inner meanings of the eight-lettered
Tirumanthiram.
(To continue)
dAsan
anbil S.SrInivAsan
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