Narayana Parathvam: II

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Further testimony from the Vedam is available to establish the

supremacy of Lord Narayana. Mantrams of Vedic origin have

restrictions on persons qualified to recite them. For example some

mantrams can be recited only by sanyasis, while some others are the

exclusive privy of gruhasthas, and some others only fit for

recitation by Brahmacharis alone. However, the ashtakshara mantram

is the only mantram that is suited for recitation by all regardless

of caste, creed, sex, or affiliation. One objection to Narayana

Parathvam as established by the Vedas is that His glorification as

the Supreme Being comes about from the Sathapatha BrahmaNa, which is

a latter day text. However, even this view holds no water since the

Narayana Gayathri mantram found in the Mahanarayana Upanishad pre-

dates the Sathapatha BrahmaNa thus over-riding all objections.

The Purusha Sooktham found in all the three Vedams contains

compelling testimony in support of the Supreme Being as Lord

Narayana. Let us see how. First the Purusha Sooktham

declares " Purusha evEdhagam sarvam " (All the Vedas glorify the

Purusha). The Purusha is later defined in the Purusha Sooktham

as " hrIschathE lakshmIscha pathnyOu " [He who has Hri (Bhumidevi) and

Lakshmi (Sri) as his consorts-this unmistakably pins down the

Purusha as Lord Narayana]. The Purusha Sooktham of the Sama Vedam

specifically glorifies the Supreme Being as " sa BhUmim sarvathO

vruthvA " paying tribute to Him as SarvathOmukham [one who has faces

in all directions-a name for Bhagavan Narasimha]. We briefly note

here that among the incarnations of Lord Narayana, Bhagavan

Narasimha reigns supreme due to several reasons, which will be

outlined separately. It is of significance to observe that

Shankaracharya, the founding preceptor of Advaita, a practitioner of

the Nrusimha anushtup mantram, sought the protection of Bhagavan

Lakshmi Narasimha through the Narasimha Karavalamba Stotram while

the body of a deceased king (into which Shankaracharya's soul had

entered) and several others (including his own ) were being

cremated.

 

The Narayana Upanishad further attests to His greatness through the

salutation " Narayana evEdhagam sarvam " [All the vedas glorify Lord

Narayana]. Another significant vedic salutation which glorifies Lord

Narayana as the Supreme Being is contained in the Taittriya

Upanishad salutation " Omithi Brahma " . The Taittriya Upanishad goes

further to state " omithi sAmAni gAyanthi " [sama Vedam sings the

glory of PraNavam, which proclaims the supremacy of Lord Narayana].

Another tribute from the Taittriya Upanishad celebrating the

supremacy of Lord Narayana is " BhIshAsmAdhvAthO pavathE BhIshOdhEthi

sUrya: BhIshAsmAdh agnIschEndrascha mruthyur dhAvathi panchama ithi "

[Out of fear of the supreme being, Vayu carries out his duty of

bowing breeze, out of fear of the supreme being the Sun, Agni, and

Yama carry out their prescribed duties.]

The Mahanarayana Upanishad offers further testimony in support of

Narayana Parathvam. For example the opening mantram of this

Upanishad states:

AmBhasya pare Bhuvanasaya maDhyE nAkasya pruShtE mahathO mahIyAn

shukrENa jyOthIgamShi samanupraviShTa: prajApathischarathir garBhE

antha:

 

Meaning: One who is greater than the great, resides in the vast

ocean, in the atmospheric region (in the middle of the Sun's orbit)

and on the surface of the celestial abode. Having entered into the

luminary bodies with his own light, this Lord of people is moving

withing the hearts of all people.

This mantram is an elaboration of the glorification of Lord Narayana

as anantham from the Taittriya Upanishad. This Supreme Lord is

showing himself significantly in three places for blessing His

devotees. He is residing in the milky ocean. Bhuvanasya madhyE means

in the orbit of the Sun. Naka is the abode of the Lord that is never

tainted with sorrow. He is vaster than any vast entity like AkAsha.

He is illuminating by his brilliance all luminaries like the Sun,

the Moon, the Stars and others. He is the one Lord of all beings in

this universe. Such a supreme Lord is residing in the hearts of all

beings as their inner self.

The Lord resides in the milky ocean to become accessible to Gods

like Brahma, Indra and others. He is residing in the adithya mandala

to enable the devotees to meditate upon him (we may recall the

sandhyavandana mantram dhyEya sadhA savithramandala madhyavarthi

Narayana…). The one who resides in Adhithya mandala is the same as

the one who resides in the hearts of all people as the inner

controller to make himself easily available to the upasaka, He is in

his own form in his eternal abode, Sri Vaikunta, granting the bliss

of his communion to the liberated. The term prajapathi used in this

mantra signifies Lord Narayana as described in the Mahabharata

salutation

RAjADhirAjassarvEShAm viShNu: brahmamayImahAn

Ishvaram tham vijAnIma: sa pithA sa prajApathi:

Thus, the mantram extols the supremacy and easy accessibility of

Lord Narayana