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64) Sriman NaarayanAya Sri
VenkatEsaaya nama :
The Lord who reigns at the Thirumala hills is none
other than the Paramapurusha Sriman NarayaNa , this thirunaamam tells us,
which is supported by the PuraaNa slokam:
Maayaavee paramaanandham tyakthva Vaikuntam
utthamam
Swami PushkaraNi teerE Ramayaa saha modhathE
The slOkam says that the glorious Lord , forsaking
the blissful abode of SrIvaikuntam , resides with delight on the banks of
Swami PushkariNi with His divine consort .
This is the tirunaamam glorified
time and again by the Upanishad.
"NaarayaNa paro jyoti: Atmaa
NaarayaNa: para:
Naarayana Param Brahma,
tattvam Narayana: Para:"
says the NaarayaNa anuvaakam,
holding Him out to be the most luminiscent of all lights, the Ultimate Lord
who has neither an equal nor a superior, the most exalted of concepts.
The word NaarayaNa has two
profound purports: " Naaraanaam ayanam ya: sa NaarayaNa:--The Ultimate
Brahmam, in which all beings, sentient and otherwise, find a refuge and abode.
"Naaraa: yasya ayanam"--The loftiest of Lords, who resides in all
beings and objects, as their Inner Dweller or Antaryaami.
It is this hallowed name that
forms the nucleus of the most sacred and potent of Mantras, viz., the
Ashtaakshara Mantra, the eight-lettered formulation that is capable of
conferring not only spiritual but material benefits too on its votary. The
sweep and depth of this Mantra are so vast that whole volumes have been
written by eminent philosophers on its purport--Srimad Rahasyatraya Saaram of
Swami Vedanta Desikan is a shining example of these.
Not only is this name sancified by
the Shruti (Vedas), but it finds frequent mention in the Tamzih Vedam too (Divya
Prabandas of Azhwars).
It is this Narayana who is the
undisputed Master of all worlds, says Sri Nammazhwar--"NaaraNan muzhu
ezhu ulagaukkum naathan". He is the embodiment of all Vedas, the essence
and the sole subject matter of the Shruti--"Veda mayan" says the
Azhwar.
Upanishads tell us that this
NaarayaNa is the Primordial Cause, from which all the created universe and its
inhabitants spring forth, are sustained in and find a resting place in--"Naaraayanaat
eva samutpadyantE Naaraayanaath pravartante NaarayaNe praleeyante". He
was around when there was nothing else and even exalted deities like Brahma
and Rudra did not come into being--"Eko ha vai NaarayaNa aseet, na
Brahmaa na Eesaana:". It is from NarayaNa that the four-headed Brahmaa,
charged with the creative Process, and Rudra the Destroyer, took birth--"Naarayanaat
Barahmaa jaayate, Naarayanaat Rudro jaayate".
This is also confirmed by Sri
Tirumazhisai Azhwar--"Naanmukhanai Naaraayanan padaitthaan, Naanmukhanum
taan mukhamaai Sankaranai taan padaitthan".
The "Srimat" prefix
ahead of NaarayaNa's name indicates the inseparable connection with Sri
Mahaalakshmi. Being the repository of all that is auspicious, She intercedes
with the Lord on behalf of all the sinning mortals, taking up their cause for
liberation, however undeserving they are therefor. The significance of the
"Sri Connection" is that the Lord, even if He wants to award us
commensurate punishment for our innumerable misdeeds, is persuaded against it
by His constant companion and Consort, Sri. She serves as a "Svarupa
niroopaka dharmam", or the principal identifying attribute of Naarayana,
without whom we would be unable to identify the Parabrahmam.
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