[Advaita-l] A vichAra on the word 'nArAyaNI'

[V Subrahmanian]

Namaste.

page no.256/257/258 of the document:

http://muktalib5.org/DL_CATALOG/TEXTS/ETEXTS/saubhagyabhaskariDEV.pdf

This contains the 'SoubhAgyabhAskara' of Sri Bhaskararaya for the
LalitAsahasraNamastotram.

Here, he quotes a verse, in part:

यस्याहुरागमविद: परिपूर्णशक्ते-
रंशे कियत्यपि निविष्टममुं प्रपञ्चम् ।
तस्मै तमालरुचिभासुरकन्धराय
*नारायणीसहचराय *नम: शिवाय ॥

What is the source of this verse?  Who is the author? Sri Bharati Tirtha
Mahaswamiji recited this verse in one of His benedictory speeches:

http://www.sringeri.net/2011/01/22/upadesha-lahari/an-ideal-offering.htm

The  name '*नारायणी' *forms part of the srImadbhAgavatam verse where Yoga
mAyA is referred to in the KrishnAvatAra sequence:

१००२००९१ अथाहमंशभागेन देवक्याः पुत्रतां शुभे
१००२००९३ प्राप्स्यामि त्वं यशोदायां नन्दपत्न्यां भविष्यसि
१००२०१०१ अर्चिष्यन्ति मनुष्यास्त्वां सर्वकामवरेश्वरीम्
१००२०१०३ धूपोपहारबलिभिः सर्वकामवरप्रदाम्
१००२०१११ नामधेयानि कुर्वन्ति स्थानानि च नरा भुवि
१००२०११३ दुर्गेति भद्रकालीति विजया वैष्णवीति च
१००२०१२१ कुमुदा चण्डिका कृष्णा माधवी कन्यकेति च
१००२०१२३ माया *नारायणी*शानी शारदेत्यम्बिकेति च

 The 'SoubhAgyabhAskara' refers to this as 'brother-sister' relationship
between NarayaNa and NAraayaNi.  Also, alternatively,  NAraayaNi is the
feminine form of NarayaNa and seen as the consort of Shiva in the
*नारायणीसहचराय
*नम: शिवाय verse.

In the Shivanandalahari ascribed to Shankaracharya there is a verse:
http://in.answers.yahoo.com/question/index?qid=20100505054804AAOXS9J

1) Sivananda Lahari, Verse 82:

"बाणत्वं वृषभत्व-म*र्धवपुषा भार्यात्व-मा*र्यापते
घोणित्वं सखिता मृदंगवहता चेत्यादिरूपं दधौ ।
त्वत्पदे नयनार्पणं च कृतवान् त्वद्देहभागो हरि:
पूज्यात्पूज्यतरस्य एव हि न चेत् को वा तदन्योऽधिक:" ॥ ८२ ॥

'banatvam vrushabatvam ardhavapusha baryatvam aryapate
ghonitvam sakhita mrudamgavahata chetyadirupam dadhau |
tvatpade nayanarpanam cha krutavan tvaddehabago harih
pujyatpujyatarasya eva hi na chet ko va tadanyo 'dhikah' || 82 ||

2) Word by word Meaning:

banatvam - being an arrow
vrushabatvam - being a bull
ardhavapusha baryatvam- being a wife (by taking) half of (your) body
aryapate - Oh Aaryapati, husband of Aarya (Parvati)
gho nitvam - being a boar

sakhita - being a female companion
mrudamga vahata - being the bearer of the drum
chetyadirupam dadhau - took forms such as
tvat pade - at your feet
nayanarpanam cha krutavan - and offered (his) eye
tvaddehabago harih - Hari (Vishnu) is part of your body

pujyate - amongst those deserving honour
pujyatarah syah eva hi - indeed he alone is more honourable
na chete - if not
koh va tadanyoh adhikah - who else is greater than him

3) Meaning:

Oh Lord of Arya ! Hari ( Lord Vishnu) had taken various forms such as your
arrow, bull, taken half of your body as your wife, boar, friend and drum
player. He has surrendered one of His eyes at your feet. He has also taken
part in your form of Harihara. Hence he is worshipped more than anyone else.
If not who else is greater than Him ?

4) Explanation:

Banatvam - During Tripurasamhara Lord Vishnu becomes the arrow of Lord
Shiva.

Vrushabatvam - The abode of Shiva is Rishabam is Lord Vishnu.

*Bhaaryaatvam - Lord Shiva's wife is Lord Hari
*
Ghonitvam - Lord Vishnu took Varaha rupam to see the feet of Lord Shiva.

Sakhita -
After the demi-gods and demons had churned the oceans to extract the nectar
that would give them immortality, a fight over the possession of the urn
containing the nectar ensued between them. Lord Vishnu appeared on the scene
as Mohini, a woman of breath-taking beauty and allure.
Both the demi-gods and the demons stopped fighting and began to ogle at her.
Flaunting her charms, Mohini convinced both the demi-gods and the demons
that she would distribute the nectar equitably. Lord Vishnu in female form
becomes Lord Shiva's maid. (Srimad Bhagavatam, Book 8, Chapter 12)

Mrudamga vahata - During Pradosha Kala Lord Vishnu plays Mrudanga vadya tro
Lord Shiva's Dance.

Nayanarpanam - While Vishnu performing Thousand lotus Archana, one flower
was nissing. Lord Vishnu placed one of His lotus like eyes for archana.

Dehabagoh - Lord Shiva is right part and Lord Hari is left part in Harihara
form.

(i) Divya Prabandham 1186:
திருமங்கையாழ்வார்:

'*பிறைதங்கு சடையானை வலத்தே வைத்துப் *
பிரமனைத்தன் னுந்தியிலே தோற்று வித்து,
கறைதங்கு வேல்தடங்கண் திருவை மார்பில்
கலந்தவந்தா ளணைகிற்பீர், கழுநீர் கூடித்
துறைதங்கு கமலத்துத் துயின்று கைதைத்
தோடாரும் பொதிசோற்றுச் சுண்ணம்நண்ணி,
சிறைவண்டு களிபாடும் வயல்சூழ் காழிச்
சீராம விண்ணகரே சேர்மி னீரே' 3.4.9

(ii) Thirumarai 6-81-8:

திருநாவுக்கரசர் தேவாரம்:

'படமாடு பன்னகக்கச் சசைத்தான் கண்டாய்
பராய்த்துறையும் பாசூரும் மேயான் கண்டாய்
நடமாடி யேழுலகுந் திரிவான் கண்டாய்
நான்மறையின் பொருள்கண்டாய் நாதன் கண்டாய்
கடமாடு களிறுரித்த கண்டன் கண்டாய்
கயிலாயம் மேவி யிருந்தான் கண்டாய்
*குடமாடி யிடமாகக் கொண்டான் கண்டாய்* (?)
கோடிகா அமர்ந்துறையுங் குழகன் தானே'

திருக்கோடிகாவில் விரும்புயுறையும் அழகனே படமெடுத்தாடும் பாம்பினைக் கச்சாகக்
கட்டியவனாய், பராய்த் துறையிலும் பாசூரிலும் பொருந்தியவனாய், ஏழுலகுஞ்சென்று
ஆங்காங்கே நடனமாடுவானாய், நான்மறையின் பொருளினனாய், எல்லார்க்கும் தலைவனாய் (
நாத தத்துவனாய் ) மதநீர் ஒழுகுங் களிற்றினை உரித்த வீரனாய், கயிலை மலையில்
விரும்பி உறைவா னாய், குடமாடியாம் *திருமாலை இடப்பாகமாகக் கொண்டானாய்
விளங்குவான் ஆவான்.*
Source(s):
http://www.celextel.org/adisankara/shiva…<http://www.celextel.org/adisankara/shivanandalahari.html?page=3>
http://www.kanchiforum.org/forum/viewtop…<http://www.kanchiforum.org/forum/viewtopic.php?t=1863&postdays=0&postorder=asc&start=200>
http://acharya.iitm.ac.in/mirrors/vv/lit…<http://acharya.iitm.ac.in/mirrors/vv/literature/sankara/siva4.html>


There is a popular verse:

सर्व मंगल *मांगल्ये* *शिवे* सर्वार्थ साधिके  .
शरण्ये त्र्यम्बके गौरि *नारायणि *नमोऽस्तु ते  .. ३..
(श्रीदुर्गासप्तश्लोकी)
What are the sources for the above references to Lord Hari as the consort/shakti
of Lord Hara?  Are there any purANic references?  I request the readers to read
the pages  256/257/258 of the document where the name 'naaraayaNI' of
the Lalita-
sahasranama is being commented:

http://muktalib5.org/DL_CATALOG/TEXTS/ETEXTS/saubhagyabhaskariDEV.pdf

My observation is: Hari is seen as the consort of Hara.  Hari's sister
is seen as the consort of Shiva.
Kindly comment. Both Srivaishnavite and Shaivaite mystics appear to
have referred to
the concept of 'Hari-as-Hara's-consort'.

Regards,
subrahmanian.v