|| nArAyaNashabdArtha nirvachanaM ||

- An exposition of the nArAyaNa shabda

doshhadUraM guNopetaM narasiMhaM shriyaH patiM |
daityasUdanamatyugraM shraye sankalpasiddhaye || 1 ||
- (That) Narasimha (who) is
flawless,
full of auspicious attributes,
the Lord of Lakshmi,
the enemy of the daitya (HiraNyakashyapu) and
in a state of anger and rage over the daitya,
I take refuge in, for the fulfillment of my pledge.
nArAyaNetisannAmnaH shatAdhikaniruktayaH |
vijayIndreNa tanyante harigurvoH prasattitaH || 2 ||
- Having the name of nArAyaNa more than a hundred expositions are
shown (of the Lord's name) by vijayIndra to earn the graces of
Hari and Guru.
[ PS : shatAdhika literally means more than a hundred,
but in the preface of this work the editors have opined
that Sri Vijayindra tiirtha had actually enumerated more
than a thousand different interpretations of the nArAyaNa
shabda which unfortunately is lost and not available.
Apparently material for this work has been collected from
various manuscripts from various places and compiled. ]
1. arAH doshhAH tadviruddhAH guNAH nArAH | teshAmayanamAshrayo nArAyaNaH |
The opposite of flaws or doshhA (arAH) is auspicious attributes or guNA
(nArAH). He who is an abode(ayanaM = Ashraya) of such (guNAs) is nArAyaNa.
2. arAyaNo na bhavatIti vA nArAyaNaH |
He who is not an abode(ayanaM = Ashraya) of flaws(arAyaNaH) is nArAyaNa.
3. radhigatAvityato(dhAtu saM. 110) bhAve Dapratyaye Tilope raH GYAnaM
tadabhAvaH araH, tadabhAvo nAraH pUrNaGYAnaM | 'dvau naJNau prakR^itamarthaM
sAtishayaM gamayata' iti nyAyAt.h | tasyAshray iti vA nArAyaNaH |
From the dhAtu(No. 110 ) radhi gatau (to move) , when
the suffix Da occurs and the Ti gets removed
The word formed is
raH which stands for GYAnaM (Knowledge).
[There is a rule in shAstra 'ye ye gatyarthakAH te te GYAnArthakAH'
- namely that which signifies movement also signifies knowledge. ]
The absence of raH(knowledge) is araH(ignorance).
The absence of araH(ignorance) is complete/full knowledge.
There is a rule in shAstra which says "When there occurs a double
negation, the meaning gets extrapolated in degree(sAtishayaM gamayata).
He who is an abode of complete/full knowledge is nArAyaNa.

4. ramu krIdAyAmityato bhAve Dapratyaye Tilope raH ramaNaM sukhaM,

tadabhAvo araH tadabhAvo nAraH pUrNasukhaM | dvau naJNAviti nyAyAt.h|
tasyAshraya iti vA nArAyaNaH |
From the dhAtu ramu = krIdAyAm.h (To perform lila/rejoice in divine play),
when the suffix Da occurs and the Ti is removed the word formed is
raH => ramaNaM = sukhaM = happiness.
The absence of bliss(raH) is araH (sorrow).
The absence of sorrow(araH) is nAraH (pUrnasukha or complete bliss).
Again from the rule mentioned above when there occurs 2 negations
the original gets extrapolated in degree.
He who is an abode of complete/full happiness/bliss is nArAyaNa.
5. pUrvavat.h raH GYAnaM tadviruddhamaGYAnaM araH, tadAshrayo na bhavatIti
vA nArAyaNaH |
As mentioned earlier
raH = GYAnaM = knowledge. Opposite to raH is araH.
araH = ignorance.
ayana = abode
He who is not an abode/Ashraya for ignorance is nArAyaNa.
6. pUrvavat.h raH sukhaM tadviruddhaM duHkhaM , tadAshrayo na bhavatIti
vA nArAyaNaH |
As mentioned earlier
raH = sukham = happiness. Opposite to raH is araH.
araH = sorrow.
ayana = abode
He who is not an abode/Ashraya for sorrow is nArAyaNa.
7. rIN^.h xaya ityato bhAve Dapratyaye Tilope raH nAshaH, AraH
chaturvidhasamyaN^nAshaH, tadabhAvo nAraH, tadayanatvAdvA arAyaNo
na bhavatIti nArAyaNaH | 'anityatvaM dehahAniH' iti vachanAt.h |
From the dhAtu rIN^.h = xaya = to perish, when the suffix is Da and
Ti gets removed the word formed is
raH = nAshaH = destruction/decay
AraH = A + raH = A(samantAt.h) nAshah = Excellent/comprehensive
destrution. Also the destruction/decay of 4 types(chaturvidha).
nAraH = absence of 4 types of destruction.
He who is an abode/Ashraya for the absence of the 4 types of
decay (nAraH) is nArAyaNa.
Also
He who is not an abode/Ashraya for the 4 types of destruction/decay
(arAyaNa) is nArAyaNa.
By virtue of a pramANa which says "decay of the body indicates
the anityatva".

8. na vidyate aro doshho yayostau nArau, aya gatAvityato bhAve ghaJNarthe

kavidhAnamiti kapratyaye ayaH GYAnaM| gatyarthAnAM GYAnArthatvAt.h|
'Nashcha nirvR^itivAchakaH' iti vachanAt.h NaH sukham.h| ayashcha
Nashcha ayaNau, nArau ayaNau yasya saH iti vA nArAyaNaH | GYAnasya
nirdoshhatvamayathArthatvashUnyatvamityAdi | Anandasya
duHkhAsambhinnatvamityAdi |
Those two who do not have flaws(aro) are nArau. From the dhAtu
aya gatu = to move, when the suffix ka occurs the word formed is
ayaH = GYAnaM = knowledge. (From the rule - any thing that indicates
movement also indicates knowledge)
From the pramANa 'Nashcha nirvR^itivAchakaH' - the Na indicates
nirvR^itti or happiness.
NaH = sukhaM = bliss.
aya(knowledge) and Na(bliss) are ayaNau.
He whose ayaNau(knowledge and bliss) is nArau(flawless) is nArAyaNa.
Namely his knowledge is flawless, and devoid of wrong knowledge
(ayathArthaGYAna). Similarily his bliss is devoid of even a little
mixture of sorrow.
9. na vidyate araH doshhaH yayostau nArau, ayaH gatiH NaH balaM,
" NakAro balamiti" shruteH | nArau ayaNau yasyAsau iti vA nArAyaNaH |
gatibalayoH nirdoshhatvaM kvApi pratibandhUshUnyatvam.h |
Those two who do not have flaws(aro) are nArau.
ayaH = gatiH = movement/gait/state/fate/condition
From the shruti "NakAro balam.h" .
NaH = balaM = potential/strength
ayaH + NaH = ayaNau
He whose ayaNau(gati and balaM) is nArau(flawless) is nArAyaNa.
10. arAH doshhAH eshhAM santIti arAH doshhiNaH, arsha Adyajanto.ayam.h
tairayanaH GYeyaH arAyaNaH, tAdR^isho na bhavatIti vA nArAyaNaH |
gatyarthAdayateH karmaNi 'kR^ityalyuTo bahulam.h' iti (pA.sU. 3-3-113)
lyuT.h pratyaye anAdeshaH | 'viGYeyo bhaktaireva na chAnyatheti'
vachnAt.h |
Those who have flaws(arAH) are the flawful (arAH namely doshhiNaH).
By them who is known(GYeyaH) is arAyaNaH.
[From the pANini sUtra 3-3-113 : When the lyuT.h suffix occurs the
the gatyartha is indicated by ayana. Also as mentioned earlier
gatyartha also means GYAnArtha. Therefore ayanatva here is GYeyatva
or knowablity.]
He who is the opposite thereof(arAyaNA) is nArAyaNa.
Namely he who is not known by the doshhiNaH(flawed ones) is nArAyaNa.
It is also accepted as pramANa that the Lord is excellantly known
(viGYeya) only by his devotees and not others.
11. uktarItyA arANAM doshhiNAM ayanaM mArgaH bhajanarUpaH arAyaNaH,
na vidyate arAyaNo yasmin.h sa iti vA nArAyaNaH| 'maivAruNya' iti
vachanAt.h |

As described earlier arANAM = doshhiNAM = those who are flawful.

ayanaM = mArgaH (bhajanarUpaH) = The path of devotion
arAyaNaH = The path of devotion of the flawful.
In whom or to whom there is no path of devotion of the flawful
is nArAyaNa.
12. A atyantaM arANAM doshhiNAM dveshhiNAM A samIchInau svarUpabhUtAviti
yAvat.h | ayaNau GYAnAnandau arAyaNau | na vidyete arAyaNau yasmAtsa
iti vA nArAyaNaH | atyantadveshhAdirUpadoshhayuktAnAM
GYAnandAdisvarUpatvaM nAstIti yAvat.h |
A = extremely
arANAM = dosshiNAM = flawed ones
A + arANAM = ArANAM = extremely flawed ones ==> enemies (of the Lord)
and also
A = excellantly => svarUpabhUtau (intrinsically)
arANAM = flawed ones
A + arANAM = ArANAM => intrinsically flawed ones.
From aya gatau dhAtu
aya = motion => knowledge
As stated earlier
Na = sukhaM = bliss
aya + Na -> ayaNau => knowledge and bliss
ArANAM ayaNau = ArAyaNau
namely
The knowledge and bliss of the enemies (of the Lord)
and also
The knowledge and bliss of the intrinsically flawed ones.
He by virtue of whom there is no (true) knowledge and bliss
of/to the enemies of the Lord is nArAyaNa.
and also
He by virtue of whom there is no (true) knowledge and bliss
of/to the intrinsically flawed is nArAyaNa.
Namely those who are intrinsically extremely flawed or intrinsically
hate the Lord do not experience (true/yathArtha) knowledge and bliss.
13. na vidyante arAH doshhAH yasmAttannAraM aparokshaGYAnaM, tAdR^ishamayanaM
GYAnaM yasmAt.h saH iti vA nArAyaNaH | 'bhidyate hR^idayagrantiH'
ityAdeH | tajGYAnasya sakaladoshhanivartakatvAt.h |
That by virtue of which the flaws(arAH) are no longer there is nAraM |
nAraM = aparokshaGYAnaM.
ayanaH = GYAnaM (as described previously)
nAraM vat.h ayanaH yasmAt.h sa nArAyaNaH
By virtue of whom the knowledge like aparoksha is caused is nArAyaNaH
Elsewhere the state of aparokshaGYAna has been described thus.

bhidyate hR^idayagranthiH chhidyate sarvasaMshayaH |

kshIyante sarvapApANi dRSTvA Atmani parAvare ||
The hR^idayagranthiH is split and the bimba rUpa of the Lord is seen.
All the saMshayas(doubts) are cleared.
All the pApA(sin) is destroyed etc.
14. na vidyate raH nAshaH yasmin.h mokshe saH naraH, tatsAdhanatvena
tatsambandhi nAraM, tAdR^ishamayanaM GYAnaM yasya saH iti vA
nArAyaNa | 'tamevaM vidvAn.h' ityAdeH tajGYAnasya mokshasAdhanatvAt.h |
raH = nAshaH = destruction/decay
He who has no destruction(raH) in moksha is naraH.
The cause and relatedness to such naraH is called nAraM.
ayanaM = GYAnaM = knowledge.
He whose knowledge causes nAraM and in turn moksha is called nArAyaNa.
Elsewhere it has been said 'tamevaM vidvAn.h ..'. i.e the knowledge
of the Lord causes/leads to moksha.
15. vakshyamANarItyA nArAH GYAninaH, teshhAmAyaH purushhArthaH nArAyaH,
tasya GYAnaM tatsAdhanaM GYAnaM yasya sa iti vA nArAyaNaH | GYAninAM
sakalapurushhArthasAdhanaGYAnavishhaya iti yAvat.h| 'purushhArtho.ataH
shabdAditi bAdarAyaNaH' iti sUtrAt.h |
As shown earlier
nArAH = GYAninaH = the wise
AyaH = purushArthaH = goal
[ From a sUtra(pramANa) - Sri BadarAyaNa has said that the ataH shabda
indicates purushhArtha (goal) ]
nArAyaH = the goal of the wise
NaH = GYAnaM
He whose knowledge (tasya GYAnaM) and the cause of such knowledge
(tatsAdhanaM GYAnaM) is the goal of the wise (nArAyaH) is nArAyaNa.
The knowledge of the Lord causes the wise to achieve all the purushhArthAs namely dharma, artha, kAma and moksha.
16. na vidyante arAH doshhAH duHkhAGYAnAdayaH yasyAH sA nArA lakshmIstasyA
Ashraya iti vA nArAyaNaH |
She who does not have flaws(arAH) like sorrow and ignorance is nArA.
nArA = lakshmi
ayana = Ashraya (shelter/abode)
He who is a shelter/abode of this lakshmi is nArAyaNa.
The Lord is said to have Lakshmi in his vaksha sthaLa .
17. uktarItya nArA lakshmIH ayanamAshrayo yasya sa iti vA nArAyaNaH |
tatprerakatvena tadantaHsthatvAttasyA eva mukhyAdhishhThAnatvAchcha |

As mentioned earlier
nArA = lakshmI
ayana = abode
He whose abode is lakshmi is called nArAyaNa.
By virtue of his preraraNa(influence) and by virtue of her permeance
she is the true adhishhThAna of the Lord and hence His abode.
18. nArA lakshmIH tasyAH ayaNau GYAnAnandau yasmAtsa iti vA nArAyaNaH |
As mentioned earlier
nArA = lakshmI
ayaNau = GYAnAnandau = knowledge and bliss
He by virtue of whom lakshmI has knowledge and bliss is nArAyaNa.
19. nArA lakshmIH tasyAH AyaH purushhArthaH, 'Ayastu phalamuddishhTaM' iti
vachanAt.h | NaH balaM yasmAtsa iti vA nArAyaNaH |
As mentioned earlier
nArA = lakshmI
AyaH = phala = fruit or result
nArAyaH = the fruit that lakshmi has
NaH = balaM = strength/potential (of lakshmi)
He by virtue of whom lakshmi has her fruit(or reaches her result of constant
everlasting devotion to the Lord), and has her strength is called nArAyaNa.
20. nArA laskmIH tasyAH ayanaM sanmArgaH sarvadA IshvarArAdhanarUpo
yasmAt.h sa iti vA nArAyaNaH |
As mentioned earlier
nArA = lakshmI
ayanaM = path (sanmArgaH)
He by virtue of whom lakshmi follows the path(sanmArgaH) of
constant everlasting devotion to the Lord is called nArAyaNa.
21. nArA lakshmIstasyAH yaM mishraNaM AliN^ganamiti yAvat.h |
NaH chumbanaM yasmAtsa iti vA nArAyaNaH | yu(dhAtu saM. 1107)
mishraNa ityato bhAve DapratyayaH, Nisi(dhAtu saM. 1097) chumbana
ityato bhAve DaH, ubhayatra Tilopascha |
As mentioned earlier
nArA = lakshmi
From the dhAtu yu mishraNa(to mix => to embrace)
yaM = mishraNa => embraced(AliN^ganamiti)
From the dhAtu Nisi chumbana(to kiss )
NaH = chumbanaM = is kissed
He by virtue of whom lakshmi is embraced and kissed (by HIM) is
nArAyaNa.
[Note: Both the Lord and Lakshmi are vyApta entities. They permeate
and pervade everything. Therefore there is constant contact between
the two . Also both the Lord and Lakshmi are beyond prakR^iti. ]

22. nArA lakshmIstasyAH AsamantAt.h sarvadeshakAlayoH yaM saMyogaM

svasambandhaM nayatIti vA | tasyAH A sarvagaH, 'AkAraH sarvago
bhAvaH' iti vachanAt.h | sarvadeshakAlagaH svayaM tAdR^ishhena
svena AsamantAt.h sarvadeshakAlayoH yaM saMyogasambandhaM
nayatIti vA nArAyaNaH | 'samanA chAsR^ityupa kramAditi' sUtrAttayoH
sarvadeshakAlavyAptimatvAt.h |
nArA = lakshmi
A = excellantly (samantAt.h) namely in all times and places.
yaM = constant contact with himself (saMyogaM -> svasambandhaM)
Na = nayati (to give)
He who gives lakshmi constant contact with himself in all times and
places is nArAyaNa.
nArA = lakshmi
A = everything (sarvagaH)
A = excellantly (samantAt.h) namely in all times and places.
yaM = contact with (saMyogasambandhaM)
Na = nayati (to give)
He who gives lakshmi contact with everything in all times and places
is nArAyaNa. Namely he provides vyAptatva(permeance & pervasion) to
her.
23. na vidyate aramaNaM yeshhAmiti vA na vidyante arAH doshhAH yeshhAmiti
vA na vidyate araH yogyaGYAnanAsho yeshhAmiti vA nArAH muktAH ta
evAyanamAshrayo yasyAsau prerakatvena tadantaHstha iti vA nArAyaNaH |
As mentioned earlier
aramaNam = sorrowfull
arAH = flaws (doshhAH)
araH = Loss of true knowledge (yogyaGYAnanAsha)
Those who have no sorrow
Those who have no flaws
Those who have no loss of true knowledge
are called nArAH namely liberated souls (muktAH).
He to whom such muktAs are an abode (by virtue of he being their
preraka/efficient influence and their antaryAmi/antaHstha) is called
nArAyaNa.
24. nArAH muktAH teshhAmayanamiti vA nArAyaNaH | 'muktAnAM paramA gatiriti'
vachanAt.h |
As mentioned earlier
nArAH = the liberated ones (muktAH)
ayana = abode/shelter/Ashraya
He who is a shelter/Ashraya to the liberated ones is called nArAyaNa.
25. nArAH muktAH teshhAm.h A samIchInau ayaNau GYAnAnandau svarUpabhUta
GYAnAnandAviti yavat.h | yasmAtsa iti vA nArAyaNaH |

As mentioned earlier
nArAH = the liberated ones (muktAH)
A = excellantly(samIchInau) (svarUpabhUta => intrinsic )
ayaNau = knowledge and bliss (GYAnAnandau)
He by virtue of whom the muktAs have excellant/intrinsic knowledge
and bliss.
26. nArAH muktAH teshhAmAyaH phalaM, NaH balaM cha yasmAtsa iti vA nArAyaNaH|
As mentioned earlier
nArAH = the liberated ones (muktAH)
AyaH = fruit (phalaM)
NaH = strength/potential (balaM)
He by virtue of whom the muktAs get their fruit and strength/potential
is called nArAyaNa.
27. nArAH muktAH teshhAmayanaM sanmArgaH IshvarArAdhanarUpo yasmAtsa iti vA
nArAyaNaH |
As mentioned earlier
nArAH = the liberated ones (muktAH)
ayanaM = the (true) path (sanmArgaH) namely the path of worship
He by virtue of whom the muktAs are always on the path of constant
worship of the Lord(in moksha) is called nArAyaNa.
28. nArAH muktAH teshhAmayaH gatipravR^ityAdi, NaH shuddhiH
amuktakartR^ikAdarshanaM vA yasmAtsa iti vA nArAyaNaH | aya gatAvityato
bhAve kaH pratyayaH | Ni ji shuddhau(dhatu saM. 1098) Nasha adarshana
ityato vA DaH, TilopaH |
The dhAtus used
Niji shuddhau = to purify
Nasha adarshana = not to see
aya gatau = motion and inclination
As mentioned earlier
nArAH = the liberated ones (muktAH)
ayaH = motion(gati) and inclination(pravR^itti)
NaH = purification (shuddhiH)
He by virtue of whom the muktas have their motion and inclination and
also their purity is called nArAyaNa.
Also
nArAH = the liberated ones (muktAH)
ayaH = motion(gati) and inclination(pravR^itti)
NaH = unable to see (the creation of nonmuktAs)
He by virtue of whom the muktas have their motion and inclination and
are not able to see the work of nonmuktas is called nArAyaNa.
Namely that vaikunTha is not created by any of the amuktAs like chatur
mukha bramha etc.

29. naraH sheshhAMshaH tatrAvishhTatvena tatsambandhitvAnnAro vAyuH, tasya

Ashraya iti vA nArAyaNaH |
naraH = an amsha of sheshha (The serpent God, Adisheshha)
nAraH = vAyu (By virtue of the aveshha of Vayu and the contact thereof
sheshha)
ayana = abode/Ashraya
He who is an abode/Ashraya to this Vayu(nAraH) is called nArAyaNa.
30. nAro vAyuH sa evAyanaM yasya sa iti vA nArAyaNaH | vAyoH
mukhyAdhishhThAnatvAtprerakatvena tadantasthatvAchcha |
As mentioned earlier
nAraH = vAyu
ayana = abode
He who has vAyu as his abode is nArAyaNa. Because vAyu is the
mukhya adhishhThAna(prime abode) of the Lord, who is the preraka
(influence) and the antaryAmi also .
31. nAro vAyuH tasya ayaNau GYAnAnandau yasmAtsa iti vA nArAyaNaH |
As mention earlier
nAraH = vAyu
ayaNau = knowledge and bliss (GYAnAnandau)
He by virtue of whom vAyu has his knowledge and bliss is nArAyaNa.
32. nAro vAyuH tasyAyaH purushhArthaH, NaH balaM yasmAtsa iti vA nArAyaNaH |
As mention earlier
nAraH = vAyu
ayaH = fruit/goal (purushhArtha)
NaH = strength/potential (balaM)
He by virtue of whom vAyu has his fruit/goal and strength is nArAyaNa.
33. nAro vAyuH tasya A ayanam.h IshvarArAdhanarUpasanmArgo yasya saH iti vA
nArAyaNaH |
As mention earlier
nAraH = vAyu
A = excellant
ayanam.h = path (margo)
He who has given vAyu(nAraH) the excellant path of devotion to the Lord
(IshvarArAdhanarUpasanmArga) is called nArAyaNa.
34. nAro vAyuH tasyAyaH gatiH, NaH bandhaH saMsAro yasmAtsa iti vA nArAyaNaH |
As mention earlier
nAraH = vAyu
ayaH = gatiH (motion)
NaH = bandhaH (bondage in samsara)

He by virtue of whom Vayu(nAraH) has his motion/movement and also bound

in samsara (not mukta) is called nArAyaNa.
35. nAro vAyuH tasyAyaH shubhaprApakAdR^ishhTam.h | 'ayaH shubhAvaho vidhiH'
ityabhidhAnAt.h | NaH shuddhiH, achchhinnabhaktatvarUpashuddhatvaM
yasmAtsa iti vA nArAyaNa|
As mention earlier
nAraH = vAyu
ayaH = unseen auspiciousness (shubhaprApakAdR^ishhTam.h). It is accepted
as pramANa that ayaH=shubhAvahaH .
Nah = shuddhiH (purity)
He by virtue of whom vAyu has purity and unseen auspiciousness, (namely
vAyu has the property of purity in the form of unflinching, everlasting
devotion to the Lord) is called nArAyaNa.
36. raH sharIraM | 'rashcha kAye.anile' ityekAksharavachanAt.h | na vidyate
raH sharIraM yasya saH araH asharIro vAyuH | 'asharIro yathA vAyuH
sAmAnyAgamyadehata' iti vachanAt.h | tasyAyaH GYAnaM tatsambandhI
tatpravAhaH ayaH tasya NaH adarshaNaM lopa iti yAvat.h | 'adarshanaM
lopaH' (pA. sU. 1-1-60) iti sUtrAt.h | na vidyate arAyaNaH
vAyuvR^ittiGYAnapravAhalopo yasmAtsa iti vA nArAyaNa |
According to the ekAkshara koshaa raH = body (sharIraH)
He who does not have a body is called araH, namely the bodyless vAyu.
By virtue of a pramANa - "Bodyless like vAyuH ..."
araH = vAyu
ayaH = his knowledge (GYAnaM)
ayaH = motion/flow (pravAhaH/gati) of this knowledge
Nah = loss/deficit (lopa/adarshaNam.h vide pA.sU. 1-1-60) of the same
arAyaNaH = the loss in flow of knowledge of Vayu.
He by virtue of whom there is no loss/obscurity of flow of the
knowledge of vAyu is called nArAyaNa. Namely vAyu possesses indestructible
imperishable true knowledge always by virtue of the Lord's grace.
37. na vidyante arAH doshhAH yeshhAM te nArAH vedAH teshhAmayanaH
pratipAdyatayA Ashraya iti vA nArAyaNaH |
Those which contain no flaws are called nArAH namely vedas.(By virtue of
their being aporusheya)
nArAH = vedas
ayaNaH = abode by virtue of being the subject, extolled entity.
(pratipAdyatayA Ashraya)
He who is extolled by the vedas is called nArAyaNaH.
38. nArAH vedAH ta evAyanamAshrayo yasya sa iti vA nArAyaNaH prerakatvena
tadantaHsthita iti yAvat.h |

As mentioned earlier
nAraH = vedas.
ayanaH = abode/ashraya of the Lord because the Lord is the indwelling deity
(prerakatvena tadantaHsthita)
He to whom the vedas are an abode/ashraya is called nArAyaNa.

39. narasUnutvAnnArAH ApaH tAH ayanamAshrayo yasya saH, pralayodake

vaTapatrashAyIti vA | Apo nArA iti vachanAt.h |
The son of nara is called nAra.
By virtue of the pramANa "Apo nArA .."
nAra = water (ApaH)
ayanaM = Ashraya/support
At beginning of creation (of each kalpa) the lord lies on a bAnyan leaf on
the vast expanse of water(vaTa patra shAyi).
He to whom water is the Ashraya/support at the beginning of creation or just
after praLaya(praLayodake) is called nArAyaNah.
40. nArAH ApaH teshhAmAshraya iti vA nArAyaNaH |
As mentioned earlier
nArAH = water (ApaH)
ayanaM = support/Ashraya
He who supports water itself is called nArAyaNa.
41. nArAH ApaH ta evAyanamAshrayo yasya saH prerakatvena
tadantaHsthita iti vA nArAyaNaH |
As mentioned earlier
nArAh = water
ayanaM = Ashraya/Shelter (by virtue of the Lord being the
controller and indwelling diety.
He to whom water is a shelter, because the Lord dwells in it
(permeates it) is called nArAyaNa.
42. naraH sheshhAMshaH tadaMshitvena tadsaMbandhitvena nAraH
sheshhaH sa evAyanaM yasya saH iti vA nArAyaNaH |
sheshhashAyIti prasiddhaH |
naraH = An amsha(intrinsic non-different derivative) of sheshha
therefore by virtue of being an amsha of sheshha
nAraH = sheshhaH
ayanaH = Ashraya/shelter/support

He to whom sheshha is an Ashraya is called nArAyaNa.

Namely the Lord as sheshhAshAyi uses sheshha as his bed.
43. nAraH sheshhaH tasyAyanamAshraya iti vA nArAyaNaH |
As mentioned earlier,
nAraH = sheshhaH
ayanaH = Ashraya/shelter/support
He who is the support/Ashraya of sheshhA is nArAyaNa.
44. nAraH sheshhaH tasyAyaH shubhaprApakAdR^ishhTaM, NaH balaM cha
yasmAt.h saH iti vA nArAyaNaH |
As mentioned earlier,
nAraH = sheshha
ayaH = fortune (shubhaprApaka adR^ishhTaM) vide the pramANa
'ayaH shubhAvayaH'
NaH = strength
He by virtue of whom sheshha has his fortune and strength is
nArAyaNaH.
45. nAraH sheshhaH tasyAyaNau, GYAnAnandau yasmAt saH iti vA nArAyaNaH |
As mentioned earlier,
nAraH = sheshha
ayaNau = knowledge and bliss
He by virtue of whom sheshha has his knowledge and bliss is called
nArAyaNa.
46. nAraH sheshhaH tasya A ayanaM IshvarArAdhanarUpasanmArgaH yasmAtsa iti
vA nArAyaNaH |
As mentioned earlier,
nAraH = sheshha
A = samantAt.h = excellant
ayanam.h = path (mArga)
He who has given sheshha the excellant path of devotion to the
Lord (IshvarArAdhanarUpasanmArga) is called nArAyaNa.
47. nArah sheshhaH tasya AyaH gatipravR^ityAdirUpaH, NaH bandhaH saMsArA
yasmAtsa iti vA nArAyaNaH |
As mentioned earlier,
nAraH = sheshha
ayaH = gatiH (motion)
NaH = bondage in samsara (bandhaH)
He by virtue of whom sheshha has his movement and also bound
in samsara (amukta) is called nArAyaNa.
48. naraH sheshhAMshaH tatputratvAttatsaMbanditvAnnAraH arjunaH | tasyAyaH
yudhdhAdau pravR^itti kAraNaH GYAnakAraNo vA nArAyaNaH | gatyarthAdayate
karaNe lyuT.h | etadubhayaM cha gItAyAM prasiddham.h |

naraH = sheshhAMsha (The amsha of sheshha)

Arjuna by virtue of his relationship with naraH is called nAraH.
ayaH = movement/inclination in the kuru war.
ayaH = Knowledge
In the lyuT.h lakAra ayate = causes ayaH => ayanaM = cause of ayaH
He who causes Arjuna his movement/inclination or
He who causes Arjuna his knowledge
is called nArAyaNa. This is well known in the gItA.
49. nAra arjunaH sa evAyanaM yasya saH prerakatvena tadanthastha sa iti
vA nArAyaNaH |
As mentioned earlier
nAraH = Arjuna
ayanam.h = shelter/abode.
He whose abode is Arjuna (by virtue of he being the indwelling and
influencing diety of Arjuna) is called nArAyaNa.
50. nAraH arjunaH tasya Ashraya iti vA nArAyaNaH |
As mentioned earlier
nAraH = Arjuna
ayanam.h = shelter/abode.
He who is the Ashraya/shelter/support to Arjuna is nArAyaNa.