सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।
Mahā Upaniṣad exists in two versions, one attached to the Atharvaveda in some anthologies and another attached to the Sāmveda. The Atharvaveda version is shorter, and in prose. The Sāmveda version is partly in poetic verses.
The very first Shlokā of this Upaniṣad itself says to whome this text is dedicated;
यन्महोपनिषद्वेद्यं चिदाकाशतया स्थितम् ।
परमाद्वैतसाम्राज्यं तद्रामब्रह्म मे गतिः ॥
( Mahā-Upaniṣad 1.1 )
यन्महोपनिषद्वेद्यं ~ who is alone to be known by Mahā Upaniṣad.
चिदाकाशतया स्थितम् परम~ who situated in Highest abode in Chida-Kash ( त्रिपाद विभूति परव्योम में भी जिसका परम धाम है )
अद्वैतसाम्राज्यं ~ Sui Juris Kingdom (means no one has Kingdom like him, Ayodhyā)
तद्रामब्रह्म मे गतिः ~ That (Par)Brahma Śrī Rām is my ultimate refuge.
One who is alone known by Mahā Upaniṣad itself, the one who is situated in the highest abode in Tri-Pāad Vibhuti, who has Sui Juris Kingdom (Nitya Ayodhyā / Sāket).That Par-Brahm Śrī Rām is my ultimate Refuge.
So from the very first Shlokā ITSELF it has been clear that for Śrī Rāma alone this Upaniṣad has been dedicated. Next Shlokā is very interesting that Shows that alone Śrī Nārāyan (Sri Rām) Exists in starting, No Brahmā, No Rudra, No, Waters, No Fire and No Soma, No Heaven and No Earth, No Stars, No Sun and No Moon.
अथातो महोपनिषदं व्याख्यास्यमस्तदाहुरेको ह वै नारायण आसीन्न ब्रह्मा नेशानो नापो नाग्नीषोमौ नेमे द्यावापृथिवी न नक्षत्राणि न सूर्यो न चन्द्रमाः ।
(Mahā-Upaniṣad Chapter 1)
Here one should not get confused with that “Śrī Rām" is not present but “Śrī Nārāyan". Actually according to Vedās Śrī Nārāyan is manifestation of Śrī Rām as said in Various Vedic Text so it's Śrī Rām himself who is in the form of Śrī Hari Nārāyan;
त्रिपान्नारायणाख्यं तद्रामचन्द्रपदं भजे ॥
(Krishna Yajurvedā Shākhayam Vārāha Upanishad 1.1)
One who (alone) is known by Śrīmad Varahopanishad, who is form of eternal bliss, who has been manifested (known) as Narayan in Tri-Pāad. I worship that Śrī Rāma's lotus feet.
नारायणं नारसिंहं वायुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।
(Yajurvedā Shākhayam Rām Rahāshya Upanishād 1.7½)
Lord Śrī Hari Nārāyana, Lord Narasimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. All are the parts (अंश) of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also mere portions of Lord Śrī Rāma.
श्रीराम एव सर्व कारणं तस्य रूप द्वयं परिछिन्न मपरिछिन्नं परिछिन्न स्वरूपेण साकेत प्रमदावने तिष्ठन रास मेव करोति द्वितीयं स्वरूपं जगद्पत्वादेः कारणं तद्दक्षिणांगात्क्षाराबि्ध शायी वामांगाद्रमा वैकुण्ठवासीति हृदयात्पर नारायणो वभूव चरणाभ्यां वदरिको पवन स्थायी शृङ्गारान्नन्दनन्दन इति ।
(Atharvaveda Shākhayam Vishwambhar Upanishad Ch. 1 Verse 5)
Translating Highlighted~ Śrī Rām alone is the cause of EVERYONE. From whose heart, Śrī Hari Nārāyan manifests and whose adornment manifests as Śrī Krishnā.
Śrī Rām is alone cause of all causes the Param Kāran this is being said by non-other than Śrī Hari Nārāyan Himself;
वासुदेवादि मुर्तिनाम् चतुर्नाम् कारणं परम्।
चतुर्विंशति मुर्तिनाम् आश्रय श्रीरामः शरणं मम।।
(Brihād Brahmā Samhitā 2.7.8)
Śrī Hāri Nāräyana says to Brahmā, The supreme cause of the four vyuhas, such as Vāsudeva. Śrī Rāma, the shelter of the twenty-four avtars, is my refuge.
And all these incidents can be confirmed by Śrī Vashistha Samhitā;
परान्नारायणाच्चापि कृष्णात्परतरादपि। यो वै परतमः श्रीमान् रामो दाशरथिः स्वराट् ॥
Vashistha Samhita, Chapter 126, verse 17
The one who is beyond Śrī Hāri Nāräyana, who is beyond even Śrī Krishnā, who is the most Paratammamvarat Paramatma, that is Dashrath's son Śrīmān Rām.
So in that “नारायण आसीन्न ब्रह्मा नेशानो" of Mahā-Upanishad alone Śrī Rām resides as being in the form of Śrī Hāri Nārāyan.
This condition is same like that of Śrīmad Vālmiki Rāmāyan where Śrī Rām appears in the form of Vishnu to give boon to worshippers that he will come as Śrī Rām, The boon given by Lord Shri Vishnu to the deities was also a secret leela, at that time on the request of the deities who were afraid of Ravana, Sarveshwar Shri Ram himself appeared before them in the form of Mahadyuti Vishnu i.e. स्वप्रकाश Nārāyan Vishnu, for this reason Maharishi Valmiki says Narayan Specifically by saying all-pervading Vīshnu (tato nārayano vishnuḥ - Śrī Vālmiki Rāmāyana 1.16.1), by this Shri Raghunath ji has been indicated, that is, it was Raghunath ji who gave a boon to the deities in the form of Narayan and made them fearless, And thus by which Sarveshwar Shri Ram can take manifestation from his own self according to his promise, because Lord Shri Ram is an Avataari (अवतारी) of Vishnu too - (Prabho: Prabhu - Valmiki Ramayana 2.44.15). The lord of Vishnu too - श्रीराम हीं अन्ततः प्रकट हुए,
ततस्त्वमसि दुर्धर्षात्तस्माद् भावात् सनातनात् । रक्षार्थं सर्वभूतानां विष्णुत्वं उपजग्मिवान् ॥
(Śrī Vālmiki Rāmāyaṇa 7.104.9)
"After my prayers in the begining of the creation, Oh Rāma ! You forsaken Your durdharsa (the swarupa which is difficult to be achieved for many i.e. the eternal two armed Śrī Rāma form) and assumed the form of Vīshnu for the sake of protection and sustenance of all the beings."
Although this is matter of Par-Tattva Nirupama but Mahā-Upaniṣad confirms that alone Vishnu Tattva is present in starting from that alone everything emerged out.
Please Chant SitaRam SitaRam SitaRam
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