RAMESH MAMA 'S INTRO ABOUT ADIYEN

dear all, i request all of you to visit THIS BLOG which is a BLOG created by my beloved nephew Vinodh !he is the eldest son of my sister Usha. after completing his B.E from Annamalai university he went on to do dual M.B.A [Finance & Marketing] from ICFAI, Hyd after which he joined IFFCO TOKYO ! he served them for a year at Hyderabad and since last 3 months he is working with ACCENTURE TECHNOLOGIES at Pune in their R & D department doing research work for them ! he is an avid Carnatic music listener, learner & very good performer ! though he learnt basics of Carnatic music a good 10 years back as a Voilin student, he has grasped the nuances of the same by virtue of constant listening to CDs & Cassettes of all time greats like Madurai Mani Iyer, Semmangudi Iyervaal, and living legends like Seshu not to leave behind rising stars Sanjay & the likes ! Vinodh is blessed with a wonderful memory power - he is EKA SANTAH GRAHI [i have borrowed his own phase which he has aptly used while describing his legendary paternal Pitahmah late Shri.C.S.Krishnamoorthy] !as many of you know, he had the great opurtunity and was privileged to interact with Shri.CSK [who was a great scholar, staunch Acharya Bhaktha, orator & known for his superb interpretation of ever great epics Ramayana, Mahabharatha, Vedas & Puranas!] & he spent quality time with his Maternal Pithamah late Shri.K.Govindaseshan [Adiyen's beloved father] who lived like a Saint, a true, devoted and steadfast Acharya baktha and who "walked his talk" - the blessings of these two great Souls coupled with Blessings of the Divine Couple has been instrumental in Vinodh's achievements thus far ! i had the pleasure of listening to his lovely Carnatic rendition quite a few times [i enjoyed his songs though i am a gnana soonyam in carnatic music] & also heard his rendevouz on some of the great topics like Acharya bakthi etc..you can contact Vinodh at vinodh.sundar@gmail.com [+919823996898]and share your thoughts, advise and also please shower your kind blessings on him. with kind regards & best wishesg.ramesh

prama & brama as propounded by vedanta desika

following bagavan shri Ramanuja, the giant logician shri venketesha explains the valid knowledge{PRAMA} , the cause {prameya} , and the difference between Brama or illusion and prama , using the central theme of vishistadvaitha called {APRTHAKSIDDHI OR INSEPARABLE DISTINGUISHED WHOLE} .
The ultimate reality as propounded by vedas- Shriman Narayana is the absolute reality , he is sarva lokha sharanya , param dhaman, paramatma, etc. the absolute reality allows differentiation through its modes {PRAKARAS} without undergoing any fundemental change in itself as a whole. the CHIT{JEEVAN} AND ACHIT{PRAKRITI} are its modes of expression .
together all the afore mentioned three form an inseperable yet differentiated whole. lets take an example of a mango fruit. its various elements are flesh, peel, colour, taste, smell, size, shape etc. out of all these elements the fundemental element is the main gene of the mango , called VISHESHYA and others become attributive elements called VISHESHANAS. the attributive elements qualify the flesh as mango. these elements are different from each other and from the flesh yet together they form a synthetic whole. the colour, taste smell , size may vary but in accordance with the fundemental gene and yet remain one as mango. similarly ishwara the substantiative one drives the attributive elements {chit and achit} and to gether they form a unified reality.
vedanta Desika says, prama should satisfy two conditions . it should reveal the existence of an object which should be practical. PRAMEYAM is the distinctive cause of prama in sofar as knowledge arises through its agency without delay. Desika admits there are three methods of knowing namely, pratyaksham, anumanam, sabdam meaning perception, inference and scriptual testimony. regarding the two kinds of perception refer to my previous article on savikalpa and nirvikalpa . Desika further continues that , the act of cognition involves the knowing subject, the knowable object different from the subject and the consciousness. perception is always of an object marked by some qualities . this perception leads to jnana which is ajada and in its expanded state during moksha its called dharmabhutajnana or attributive consciousness whose nature is to reveal the relationship of the self as an attribute of the supreme Hari.
the doctorine of illusion is not admitted by Ramanujas school of thought and its countered by the brilliant logic of "SATKYAATHI". Ramanuja says even illusion is a partial knowledge about an onject because of our defective consciousness in samsara. all the objects are formed by the vedic doctorine of PANCHIKARANA , according to which each of the five main elements of fire, air, akasha, water ,earth is a compound of 1/8 th part of the other four and half of its pure form. so during illusion the insignificant elements of a substance are revealed which may not serve any practical purpose and hence called BRAMA instead of PRAMA.
take any illusion like mirrage in desert , even science agrees that desert sand has little composition of water though insignificant for practical purposes. but if it is revealed disproportionately due to our defective consciousness only partial reality of the desert is perceived and the whole perception may be called distorted but not unreal , for it reveals partial information about the desert - that sand is present , heat is present but water alone is amplified. thus brama is not revelation of an non existing substance but partial and distorted revelation of an existing object .
the kind of logic applied by Ramanuja and Vedanta Desika is beyond any words i can use to express. In depth of thinking, adherence to relentless principles of logic , in exemplication and in darshana Ramanuja & Vedanta Desika go beyond what we call excellence. let us pray to lord venketesha and acharya vedanta Desika so that we realise our dharmabhutajnana .

who is the doer? and which is better karma yoga or samkya yoga?

In general sense we all know about what ego is. it is the feeling of i as different from rest. this i called ego makes one think that the action is performed by him. also the law of karma says because of our action we get the respective results. but is it really we who act?
bhagavan says in geeta to arjuna that "prakrirther kriya manani gunaih karmani sarvashah ahamkaraa vimoodatmah karta aham iti manyate" meaning , those actions that are performed by the three gunas that are ingredients of this prakriti , are imagined by the foolish atman loaded with ego as performed by himself. in reality the jeevan has no power over prakriti. the prakriti is controlled by rta or cosmic order . " tvam eva pratyaksham brahma vadishyami, rtam vadishyami" . the prakriti has three gunas satva, rajo and tamas . this jeevan that wrongly thinks it is the body is controlled by the gunas of prakriti and hence its action.
Bhagavan continues with the statement " Bhoktaram yagnatapasam sarvalokha maheshwaram, suhrudam sarva boothanam gynatva maam shantim ichhati" the lord krishna is the sole enjoyer of all the sacrifices and actions. also he is the primodial cause of all activities--" eshwaraa parama krishna sachidananda vigrah anadi adirah govindah sarva karana karanam" --mentioned in brahma samhita.
the atma , because of karma gets associated with prakriti and is controlled by the gunas. hence its action is not by its free will but because of the nature of its gunas it is controlled by. but the atma because of grace of the lord alone, can break from this bondage by bhakti and prappati.
this does not give us freedom to commit violence thinking, "i am not the cause of action" because, till our ahamkara is caught with samsara and we feel that we are our body , all the merits and demerits of action will cling to us. " ayuktha kamaa karena karma phale ni-bhadyate"
the person who has not realised his self as a sesha to narayana ,will, because of affection by the results of activies, get attached to the results and again become controlled by tri-gunas. the path of karma yoga is to slowly detach oneself from the results of activities. thus karma leading to gnyana and further to bhakti is the right path. " sanyaasam cha yogam cha ni shreya sakara ubhauv , tayostu karma sanyaasat karmayogou vishishyate" --- of both karma yoga and samkya , both are fruitful but of the two karma yoga is superior and easier.
also as said by yagnavalka maharishi" kayaane vachaa manasah indriyerva budhytmana va: prakritersvabavath, karomi yadyat sakalam parasmi narayanaayethi samarpayaami" with my body, speech , mind and buddhi and other organs , conditioned by prakriti, whatever actiion i perform i do it for the sake of narayana and let the results be for him alone.

savikalpa and nirvikalpa demystified by yathiraja

savikalpa and nirvikalpa roughly means determinate and non determinate perception. mayaa vadins opine that in savikalpa perception subject object difference is perceived, in other words object is viewed as distinct from the perceiver. in nirvikalpa there is no subject or object as distinct but merged i.e the subject and object become one and perception is of an unqualified entity.
Ramanuja gives a better explanation grounded with logic and veritable principles of cognition. he says savikalpa is formed when you see an object whose prototype is already known . when we see cows of different colours we recognise them deterministically by comparing the memory of cow prototype and the present cow. In nirvikalpa , the object is seen for the first time so it is not cognized as some thing already known but as a new (non deterministic entity). suppose we see a a green animal with three heads and two tails, we dont cognize it but form a new perception called as nirvikalpa . this is accepted even by neoro science today. also ramanuja further opines that , perception can reveal only objects marked by difference. when we perceive some object we perceive it as something unique and different from rest. cognitive science agrees with the view that unless there is any difference between the environment and the object, the object can never be perceived by brain. also perception can never reveal an object without any attributes , for such an object can neither be proved to exist nor can be logically inferred.
Ramanuja further continues that a word that has a root and ending and is made up of different syllables can only point at a differentiated entity { meaning that if the entity has no attributes then no syllable is needed to describe it, for syllables point at some attribute or quality or a mixture} eg: {this is adiyens commentary-take amma or appa or any word the syllables a and ma shows a differentiated entity called mother and all words behave the same way. take the word unqualified and non differentiated , they are self destructive like the phrase -living corpse . they suffer from the same dosha .so the word "unqualified" has to point to an entity that is different from qualified entities and hence qualifies the object with the attribute "unqualified" and hence self destructive & non differentiated has to point to an object that is different from differentiated one and in both cases presence of another object different from the one implied by the words is proved and hence self destructive phrases} some may find it tough to comprehend this for it requires a knowledge on nyaya and tarkam to understand the significance of the afore said.
sentences made up of different words cannot describe a arrtibuteless object for the afore said reason. thus either by speech, words or inferrence only qualified objects can be perceived.
In short words with differentiated syllables & ,sentences with differentiated words cannot convey an idea of attributeless non-difference.
the method of deploying logic is mind bogling and the argument is presented to perfection with his unmatched dharshana in vedartha samgraha. the only other logician who can match this style is Vedanta Desika. Desika goes a step forward in satha dushini logically drawing out the prequisites for perception. he says the very need for perception arises because of difference. if there is a non differentiated un qualified object , what is the need for perception and who is the perceiver? what does that perceiver perceive? . why there is need to perceive a non diff -unqualified entity ? so desikan says the need for perception is to get cognizance on an object with attributes. desikan refutes the mayavadins view -that non difference is perceived .

the principle of samanaadikaranya of bhagavan sri yatiraja

bhagavan shri bhashyakara , in his famous work vedartha samgraha , enlightens the meaning of the famous words " tath tvam asi" using unprecendented logic called samana adikaranya meaning coordinate predication. this principle can be explained with a simple example.
the mayavadin points out that in the cognition such as a purple rope, red rope etc, the rope alone is real and color is unreal. Ramanuja says that in explaning the term a purple or red rope the relationship between color and substance is {aprtak siddhi meaning inseparable} yet different. he says reduction or nullifying the attributes of a substance doesnt yield the nature of real substance. the substance has to be understood as a whole including attributes and the relationship between them. this is called as samana adikarnya. it necessitates that the attributes are different from each other and from the substance yet inseperable. like the purple and long lope, the color and size are different from eachother and from the rope but are inseperable.
the same way he explains the passage "tath tvam asi" meaning the Brahmam is the bastion where jeevatmas reside and they are his modes , inseparable yet different and this forms a whole {brahmam} but qualified by different atributes and expressions like prakriti , jeevatmas and his vishesha attributes like satyam jnayam, anantham, anandam, salubyam, aishwaryam etc.
from logical point of view , Ramanuja's use of samanadikaryna surpasses all the levels of excellence for it give a unitary view of upanishads and solves the conflict between passages conveying bedha and those conveying abedha.

A TRIBUTE TO SRI GOVINDA SESHAN{MATERNAL PITHAMAH}

SHRI GOVINDA SESHAN , ADIYENS MATERNAL PITHAMAH, WAS A SIMPLE MAN WHO LAID EMPHASIS ON KARMA AND DISCIPLINE. RETIRED AFTER BEING A DEPUTY COLLECTOR AND LATER AS MANAGING DIRECTOR OF TAMCOF AND AAVIN, HE WAS A STERN DISCIPLINARIAN WHO WANTED PERFECTION IN ACTION. HE WAS A TIVRA ACHARYA BAKTHA AND SHOWED US IN ACTION THAT ACHARYA BHAKTI IS INDISPENSABLE FOR A MUMUKSHU. HE WAS A MUMUKSHU HIMSELF AND WAS ABLE TO TIME HIS DEATH INTUITIVELY AND WROTE A DOCUMENT OF THE KARMAS TO BE DONE AFTER HIS DEMISE. HIS STRESS ON DISCIPLINE AND HIS IRON LIKE CHARACTER TO STICK WITH HIS IDEALS , MADE HIM NEGLECT HIS HEALTH . HE USED TO DO MANASIKHA ARADHANA WHEN BODY WOULDN'T PERMIT HIM TO DO. HE BELIEVED TRUE TO HIS NAME THAT HE WAS A SESHA TO LAKSHMI NARAYANA AND WAS ALWAYS THINKING OF PARAMAPADAM AND PARAVASUDEVA DURING HIS LAST DAYS.
THE GREATEST LEGACY HE HAS LEFT US IS HIS BOOK OF LIFE ITSELF. FOR HIS ACTION SPEAKS GREATER THAN ANY WORDS.

A TRIBUTE TO SRI C.S KRISHNAMURTHY{ MY PATERNAL GRAND FATHER}

SHRI C.S KRISHNAMURTHY , ADIYENS GRAND FATHER , AN EMMINENT SCHOLAR OF SANSKRIT , A TIVRA DESIKA FOLLOWER AND A BRILLIANT ORATOR , WAS INSTRUNMENTAL IN IMPARTING BRAHMA VIDYA TO OUR FAMILY MEMBERS . I GOT THE OPPORTUNITY TO SPEND A CONSIDERABLE PORTION OF MY TIME WITH HIM, WHICH HAS MADE ME EMBARK ON THE STUDY OF VISHISHTADVAITHA PHILOSOPHY.
SHRI C.S . KRISHNA MURTHY WAS WELL VERSED IN SHASTRAS, SMRITIS, SHRUTHIS , RAMAYANA , MAHABARATHA, BAGAVATHAM AND OTHER PURANAS, DESIKAN GRANTHAS AND DIVYA PRABANDAMS. HE DID RAMAYANA PARAYANA AROUND 50 TIMES IN HIS LIFE TIME.
HE WAS ALSO WELL READ IN SANKARA'S WORKS, WORKS OF KALIDASA, BATRUHARI AND LILASUKHA. HE STRESSED THE IMPORTANCE OF KNOWLEDGE AND A DEEP STUDY AND CONSIDERED KARMA WITHOUT JNAYNA AS A WASTE.
HE WAS A CLOSE WITH ANDAVAN AND ATTENDED SEVERAL OF HIS LECTURES. HE WAS KNOWN AS GITACHARI IN ASHRAM FOR HIS EXTRAORDINARY ABILITY TO NARRATE GITA. HE WAS INVITED BY GIANTS LIKE SREEVATSANGHACHARIAR FOR LECTURES ON A HIGHLY DIFFICULT WORK CALLED SHREE BASHAYA.
HIS TENURE WITH RAMAKRISHNA MISSION AS A PROFFESSOR GAVE HIM A NICKNAME -CSK AS HE WAS FONDLY KNOWN AMONG HIS STUDENTS.
HE WAS "EKA SANTAH GRAHI" AND HAD THE MEMORY OF AN ELEPHANT.
PHILOSOPHY APART, HE WAS A CRITIC OF HIGHEST ABILITY AND NEVER SPARED AN OPPORTUNITY TO EXPRESS HIS VIEW.
THE GREATEST LEGACY HE LEFT FOR US IS THE INTEREST IN PHILOSOPHY AND TRADITION AND A DESIRE FOR THE PURSUIT OF KNOWLEDGE.

vedanta desikan refutes advaita in sata dushini

the lion among philosophers , shri desika has written innumerable works , poems, dramas in sanskrit tamil and prakrit and manipravala. his sata dushani is a highly philosophical work that refutes various forms of advaita and dwaita. desikan's logic and his darshana- style of presentation is unmatched till date . while bagavan ramanuja was the best at convincing through refutation, Desikan used to kill others in arguments that they either ran away or kept away or ofcourse got converted . sata dushini is soo powerful that even the first vadhaa is enough to send a shiver in the spine for a mayaavadin.
in first vadhaa, venketesha qualifies mayavadin as incompetent to speak about vedanta as there is nothing to see{ as per vedanta badrayanaa sutra} , for a form less , atributeless , undifferentiated entity cant be cognized or pondered over. there is no one to see , for its the only truth . when there is no one to see and nothing to see, why discuss vedanta? thus Desikan makes his nail marks even in first vadhaa and it continues till 66 vadhas of refutation of advaita.

bagavat Ramanuja against mayaa vadha

bhagavat ramanuja's logic and his razor sharp mind is no where better illustrated than in his works- vedartha sangraha and shree bashaya.
the bedha-a bedha mayaavadin shows an example of how brahmam comes out of mayaa with the example of a man being chased by a tiger in his dream, and once he realises its a dream while dreaming itself, that knowledge liberates his fear. Ramanuja tears that argument with a single line - what if he then thinks that that knowledge is also in his dream, so it might be false &he might get the fear back because that knowledge arised out of his dream which is mayaa.
the hypothesis of mayaavadin requires that the mayaa is external to brahmam and trying to confuse it and brahmam realising it , escapes through knowledge, but then mayaa is not external as per mayavadha and mayaa is brahmams own ignorance.
thus Ramanuja explains that by no means can the mayaa be removed without external help for the unqualified, undifferentiated ignorant brahmam of the mayavadin.

the presence of god cannot be disproved

our philosophy describes brahmam with three main qualities of existence, consciousness and bilss. to disprove brahmam means to disprove existence which is self contradictory for something non existent can be inferred only by an existing object which proves existence and even if existence is construed temporary or momentarily i.e bound to wheels of time then time exists on some permanent existence beyond time. conscious is self luminous but that it gets sublated with death is a weak logic because consciousness has to be disproved before it leaves the body, for one cant show a stone to disprove consciousness no more than one cant show night and justify the non existence of sun. in vedic philosophy the jiva means soul not the body . none can disprove brahmam because brahmam is one defined as that which is not perceived by sense organs, that which cant be deduced by logic and reason , for logic and reason is limited but the brahmam is infinite. even atheists agree that they exist, they can never prove they dont exist and this existence (which seems temporary) has to rest on permant existence(brahmam) for even logic says some TEMPORAL thing cannot come from nothing. the upAnishads say " POORNAM ADAH POORNAM IDAH POORNAT POORNAM UDACHAYATE , POORNASYA POORNAM ADAYAH POORNAM EVAVASHISHYATE" THIS BRAHMAM IS COMPLETE (INFINITE) , BRAHMAM AS UNIVERSE IS ALSO COMPLETE, THOUGH UNIVERSE COMES FROM BRAHMAM THE BRAHMAM STILL REMAINS COMPLETE .
also energy is neither created nor destroyed and this energy is what philosophy calls as god.

THE ADVAITIN SCHOOL OF THOUGHT -a brief summary

THE ADVAITINS ALSO REFERRED TO AS VIVARTHA (MAYA) VADAS, BELIEVE THAT THE JNANA KANDA OF VEDAS ARE SUPERIOR TO KARMA KANDAS. THEY BELIEVE ALL OF UPANISHADS SPEAK ABOUT AN ATTRIBUTELESS(NIR VISHESHA) BRAHMAM, WHICH IS THE SUBJECT, WHICH IS SAT, CHIT AND ANANDAM ITSELF,WHICH IS UNDIFFERENTIATED CONSCIOUSNESS. THERE IS NOTHING APART FROM THIS BRAHMAM, AND THE WORLD AND ALL THE OBJECTS ARE DUE TO UPADHIS THAT GETS SUPERIMPOSED ON THE BRAHMAM WHICH IS CALLED AVIDHYA. THIS IS DUE TO A FORCE CALLED MAYA ( ANIRVACHANIYA) WHICH HAS THREE QUALITIES SATTVA, RAJAS AND TAMAS. THIS MAYA IS UNDEFINIBLE ELEMENT AND ANY DEFINITION RUINS THE CORE OF ADVAITHA. SAMKARA SAYS"BRAHMAM SATYAM JAGAT MITYA" - ONLY BRAHMAM IS TRUE AND ALL THE UNIVERSE WITH DIVERSE OBJECTS INCLUDING ISHVARA OR GODS ARE FALSE. SAMKARA OPINES THAT BRAHMAM DUE TO MAYA GETS AVIDYA AND UNDERGOES MODIFICATION(APPARENT) WHICH IS UNREAL(VIVARTHA). THUS THE ONE UNDIFFERENTIATED NIRVISHESHA BRAHMAM IMAGINES TO BECOME JIVAS AND MATTER . REALITY IS IN REALISING THE IDENTITY WITH BRAHMAM WHICH IS MOKSHA. EVEN ISHWARA IS LOWER TO BRAHMAM AND SOULS GOING TO HEAVENS OR BRAHMALOKHA FINALLY ATTAIN BRAHMAM AFTER DISSOLUTION. ISHVARA IS PARAMATMA BUT PARABRAHMAM WHICH IS DEVOID WHICH IS EXISTENCE ITSELF IS THE ULTIMATE REALITY. ALL SHASTRAS AND VEDAS ONLY HELP IN ATTAINING PARA VIDYA AFTER WHICH NEITHER VEDAS NOR THE WORLD EXISTS.
THE ADVAITINS THUS ESTABLISHED ON FIRM GROUND THE EXISTENCE OF A ATTRIBUTELESS BRAHMAM WHICH CANNOT BE DISPROVED BECAUSE THERE IS NOTHING APART FROM IT TO DISPROVE OR VALIDATE.
THIS SCHOOL OF THOUGHT DEMOLISHED BUDDHISTIC AND JAINA PHILOSOPHIES WHICH WERE LOGILICALLY FLAWED. THIS SCHOOL BELIEVES THAT ONLY KNOWLEDGE IS THE ROAD TO SALVATION AND KARMA AND BKHAKTI ONLY LEADS A PERSON ON THE RIGHT PATH BUT ATE NEITHER ESSENTIAL NOR A PREREQUISITE FOR LIBERATION.

HOW TO READ INDIAN PHILOSOPHY

VEDIC PHILOSOPHY IS MORE VOLUMINOUS THAN ALL THE LITERATURE OF OTHER PHILOSOPHIES PUT TOGETHER, MORE ESOTERIC THAN QUANTUM MECHANICS AND AS OLD AS EARTH. CONSIDERING THE SIZE, MANY AN APPREHENSION WOULD TWART THE EFFORTS OF AN AVERAGE INDIVIDUAL FROM ATTEMPTING A COMPHRENSIVE STUDY. APPROPOS THE TOOLS NEEDED TO COMPHREHEND IT, ONE NEEDS A THROUGH KNOWLEDGE ON SANSKRIT TARKA, MIMANSA, NYAYA , VYAKARNAM , VEDAS, UPANISHADS, BRAHMASUTRAS, SMRITIS, ITIHAS AND PURANAS. VEDAS ARE DIVIDED INTO FOUR MAJOR BRANCHES RIG, YAJUR, SAMAN, ATHARVANA. VEDAS ARE CLASSIFIED INTO SAMHITAS, BRAHMANAS, ARANYAKAS AND UPANISHADS. THESE UPANISHADS ARE 108 IN NUMBER THOUGH ONLY ABOUT 15 OF THEM ARE DEEMED IMPORTANT. THESE UPANISHADS WERE CONSIDERED TOO ESOTERIC AND WERE CONDENSED INTO BRAHMASUTRAS BY BADRAYANA OR VEDA VYASA. THESE BRAHMASURTAS ALSO KNOWN AS VEDANTA REQUIRED AN INTERPRETATIVE TRADITION AND WERE COMMENTED BY VARIOUS SCHOLARS LIKE SHAMKARA, RAMANUJA, MADAVA, NIMBARKA, VALLABA, ..... AND SO ON . APART FROM THESE VEDANTA SCHOOLS OF THOUGHT THERE WERE NYAYA, VAISESIKHA, YOGA, SAMKYA, BUDDHA , JAINA..ETC SCHOOLS OF THOUGHT. BUT VEDANTIC SCHOOLS OVER A PERIOD OF TIME BECAME MORE PROMINENT THAN THE REST. ....MORE TO BE CONTINUED.

FOR A BEGINNER INDIAN PHILOSOPHY BY S. RADHA KRISHNAN IS A GOOD STARTER

NARAYANA THE SUPREME

AS PER VEDAS AND UPANISHADS THE SUPREME POWER IS PARA BRAHMAN. THE WORD 'BRAH' MEANS TO GIVE FORTH , HENCE THE NAME BRAHMAN. THIS BRAHMAN IS ONE AND ONLY SUPREME AND ALL LIVING BEINGS AND NON LIVING THINGS ARE SUBORDINATE TO IT.
THIS BRAHMAN IS NARAYANA : "NARAYSA AYANAM NARAYANAM" , " SHRUTHI SHIRASI VIDEPTE BRAHMANI SHREENIVASE" . ALL OF VEDAS ATTEMPTS TO DESCRIBE THE SUPREME & ITS RELATION WITH THIS WORLD AND MORTALS .
THIS BRAHMAM IS ALSO ADDRESSED TO AS PURUSHA . IN PURUSHA SOOKTAM OF RIG VEDA ,WE FIND A DAZZILING DESCRIPTION OF THE PURUSHA IN WHICH IS DESCRIBED THE INNUMERABLE QUALITIES OF MAHA VISHNU .