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thirup pAvai - part 45 - "nArAyaNan" - oru poruL viLakkam

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Sampath Rengarajan • January 31, 1999 


Sri ANDAL thiruvadikaLE saraNam

thirup pAvai - part 45 - nArAyaNan - Oru poruL viLakkam

       Earlier we dealt the four gunAs that were the functionary 
of the Lord in HIS acting as siddhOupAyam and five  other  gunAs
of the lord that were reasonable for granting mOksham.  Thus  by
all the  implicit  reference  to  the  nine  kalyAna  gunAs  HIS 
purushAkAra yOgam, HIS (Siddha) ubAya bootha  swaroopam and  HIS  
thiru  mEni that even yOgis often meditate upon were  presented.
It is  also  understood  that the  bride  is presented  with the 
capabilities and "lakshanam" or Azhagu of the bride groom (Lord).

	The tamil word nArAyaNan is split into  two  pathams  as
nAram and ayaNam.  The  Word nAram means one who is dwelling all
around as the   one who is present in everything  externally. ie 
the word "nArAm" indicates the prakrithi and the entire universe
and the same word also denote jivAn. "ayaNam" means one  who  is  
dwelling or living inside. ie one who  is  dwelling  inside  all 
this entire  universe  and  all its inhabitants, the jivAtmAs as 
well as "antharyAmi". This   is  the  main  word  that  dentotes 
the paratthuvam of Lord. One has to handle this thiru nAmam with 
great care.  In tamil it is said by  our  seers  that   "migavum  
jAkkirathaiyAgak kaiyALa vENdiya thiru nAmam ithu, sAthAranamAga  
kaiyALakkoodAthu intha  asAthAranam  Ana   nAmatthai.   aLavOdum 
karutthOdum solla  vENdum".  ie., One  cannot simply handle this 
thiru nAmam  to  suit  their  whims and fancies  in  every place 
without extraodinary bakhti. One has to  chant this  thiru nAmam  
keeping  in mind,  the deep meanings of it.

       Sri thirumangai AzhwAr cries out in periya thirumozhi (*)
"kaNdu koNdEn nArAyanA ennum nAmam". In a tamil literal sense it 
can be taken that AzhwAr is not talking about the whole manthram 
here but the very thiru nAmam, "nArAyanA" and its speciality and
various meanings.  We have to pause here and think for a  moment.  
If AzhwAr is to find this thiru nAmam (ie kaNdu koLLuthal)  then 
one must understand that this nAmam is an   "asAthAranamAna"  or
an extraordinary thiru nAmam. The meaning for "kaNdu koNdEn", is
I found it or I learnt it or I understood it.   AzhwAr   already   
knows this thiru nAmam.  But  then  when  he  cries  out  "kaNdu 
koNdEN", he   reveals  that he is blessed  with the knowledge of 
the esoteric meanings and the speciality (siRappu) of this thiru 
nAmam  that  contains everything in  it  and  understood that is  
an   extra ordinary  "thiru  nAmam"   that   solely   represents 
paratthuvam. 

	If even our AzhwAr has to say "kaNdu kOndEn", are not we 
supposed to "kaNdu kOLLal" ? or "nAmum kaNdu koLLa vEndAmA antha  
nAmatthin asAthAranmAna thanmaiyai" ? or If AzhwAr himself cries  
out so, implying that he  learnt  this as  an  extraordinary  or 
"asAthAranmAna nAmam", are we also   supposed  to understand the 
importance of this thiru nAmam and learn it as an asAthAranamAna 
nAmam ? If this thiru nAmam is very sacred for  AzhwAr  HIMself, 
then we must treasure  this thirunAmam with all its myth  in our 
mind and handle  with  utmost  devotion  as  prescribed  in  the 
shAstrAS. AzhwAr  doesnot  say  so for any other thiru nAmam  as 
"kaNdu kONdEN". Such utterance (ie  utterance of the words kaNdu
koNdEn) for 6 times in the very first decade  itself  emphazises  
the very importance and significance of this thiru nAmam.  
  
Sri ANDAL thiruvadikaLE saraNam
Sampath Rengarajan 

Note:
* Please re-read  the recent  posting of Sri Madavakannan on the 
1st decade of periya thirumozhi wherein the gist of the meanings 
of these pasurams that talk about the spcialities of SriNarAyaNA
nAmam are provided by him and thoughtfully  followed up  by  Sri 
Viji on the third pasuram.

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