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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

In the world, everyone?s action is due to Your
sankalpam. Everyone is dependent on You; their
swaroopam [nature], Sthithis [state or being],
pravritthi [action- deeds] is only dependent on You;
swaadheena thrividha chEthana, achEthana swaroopa
sthithi pravrtthi is all His adheenam; Why cant they
be of BrahmA, Rudra et al? Even if they are all
dependent on Him, why can?t He be dependent on someone
above Him, who has delegated to Him?- perhaps the one
above him would have granted Him then power to rule
the world, beings? There could be such questions?
Alavandhar responds here: [in this verse] that A
vaidIka ? one who follows Vedas would not ask such
queries- if he understand the Vedas correctly.. [Let
us also learn..] 

svaabhaavikaanavadhikaathisayEsithruthvam 
nArAyaNA! Tvayi na mrshyathi vaidika: ka: 
brahmA Siva: sathamakha paramaswaraadit
yEtEpi yasya mahimaarNava viprushasthE 

Narayana! BrahmA (Chathurmukha BrahmA); Siva;
Sathamakha (Indran); ParamaswarAt (Nithya suris); -
and all others ? they are all none other than the
minutest droplets of the vast huge, unbounded ocean of
Your glorious attributes. In such Greatest You- The
Unparalleled Supreme One- You, there is the ruler-ship
of all worlds and all beings including the one listed
above- by Your very nature due to your being our Lord
in most wonderful manner; You rule us and are the Lord
without any reason or excuse [vyAjam] and such
Iswarathvam [being our Lord for all and everyone]-
which vaidIka (who has studied Vedas] would not accept
[everyone would if he has understood the Vedas and
saasthrAs correctly]       

Oh Narayana! BrahmA, Siva, Indra, Nithyars, mukthars
and everyone else is all none but droplets of the
ocean of Your glories only; who is the VaidIka- the
follower of Vedas and SasthrAs- one who has studied or
understood Vedas ? who would not accept or acknowledge
Your Supremacy or Bhagavathvam, Godhood, with scuh
unparalleled and unsurpassed excellence!

Vedas have mentioned Parathvam [Supreme God] with many
other names - uttered in many places in sruthis. It is
true that Upanishads do mention Sat, Brahmam, AthmA,
HiraNyagarbhan, Sivan, Indran, et al.. Also Purushan,
Narayanan are also mentioned to denote God. 

The word Narayana is the only word to denote Only One-
Sriman Narayanan- the Divine One who has Sri as His
divine Consort. Nara means the beings (or bodies of
beings); One who possesses these beings or the One who
is the indweller of these beings is therefore
Narayanan. 
Naaraayana" is the term derived from the vyutputhis
"Naaraanaam Ayanam" and "Yesya Naaraaha Ayanam".
"Nara" means Vishnu (Naaraayana) because He is
imperishable. "Naara" means the entire universe
composed of Chit & Achit entities which originated
from "Nara" as "Naara" is the cause of the entire
universe having the subtle chit & achit as his body
before creation and creates them by giving expanded
form and having the expanded chit and achit as his
body. 
"Naaraanaam Ayanam" means "Naaraayana is the
base/support for all chit and achit tatvas". This
shows the "Bhahir Vyaapthi" - the manner in which
Naaraayana pervades the universe. 
"Yesya Naaraaha Ayanam" means "Naaraayana is present
inside all chit and achit entities as the ultimate
controller (anthar-yaamin, soul) and owner
(Seshi-Lord) of everthing. This shows the "Anthar
Vyaapthi" - the manner in which Naaraayana is present
inside everything. 
The "NAakaara" in the end of the term "NaaraayaNA"
without doubt says that the term "Naaraayana" is a
particular noun denoting the Lord of Goddess Lakshmi
who is Vishnu. This is confirmed by the grammatical
rule of the Vedas (Vyaakaranam - one among the six
accessories of the Veda) and by Paanini's grammatical
treatise. 
Thus the Veda identifies the supreme self (Brahman) as
Shreeman Naaraayana. Thus is the application of the
Chaaga Pasu Nyaaya. Further the the Brahma Sutra
recognizes only the Paancharaatra Aagama as
authoritative as the Veda and rejects all other
authored works like Saankya, Yoga, Vaisheshika,
Charuvaaka, Bowdha, Jaina and Pasupata Saiva. It
further identifies the Supreme self by Ubhya Lingam -
Two identifications namely 
"Ananta Kalyaana Gunaakaratvam" (Supreme self has
infinite divine qualities) and 
"Akila Heya Pratyaneekatvam" (Supreme self though is
present in all chit and achit entities, is untouched
by all impurities). 
These two identifications apply only to Shreeman
Naaraayana and it does not apply to any other deity.
Therefore it is ascertained without doubt from the
authority of Veda that Shreeman Naaraayanan is the
unparalleled and unsurpassed Supreme Self. [From Sri
Hari?s write up] 

Purusha also refers to Sriman Narayanan only;
HreeschathE LakshmIscha pathnyow? in Purusha sooktham
is enough for one to categorically know who is
Supreme. There is one Narayana Upanishad in Krishna
Yajurveda which elucidates the nature and functions of
Lord Sriman Narayana. 

This indicates how various priciples and forces
emanated from narayanan seuqnetial to his desire to
create. The following are said to have emanated: Para
(vital airs), manas (mind), indryas (organs of action
and senses); akaasa (ether), vaayu (air), agni (fire),
aapa (waters), prithvi (earth). While the above are
principle constituenst, the following forces also
emanated from Him;- BrahmA, Rudra, Indra, Prajaapathi
(none in number), Aditya (suns- twelve in number),
Rudras, vasus, and all chandas.. 

These are personification of forces. These are souls
just like us- taking these exalted positions or posts
depending on their good karmas and they do have
certain period beyind which they need to take briths
on other bodies. Someone else may become Rudra and
BrahmA, Indras. He is eternal. Sriman Narayanan is
eternal and permanent as He is the Iswara. BrahmA,
Siva, Indran, Kaala, Dhik, - above and below is all
Narayana who has manifested in everything and
everyone. Antharbahischathas sarva vyApya
Narayanasthitha: Narayanan is the embodiment of the
whole Universe. Narayana has the unqiue qualities of
being blemishless, faultless, sinless, changeless,
purest and divine.. devoid, of old age, weakness,
hunger.. etc.. 

Thus when Vedas mention Siva, Rudra, Indra and BrahmA
etc.. as God and if we substitute those names as the
indweller in them i.e. Sriman Narayanan then, the
statement would make sense. Else it would contradict
with other vaakyams of Vedas and saathrAs and we would
only get confused. So to understand Vedas and
saasthrAs not violating any of other sruthi vaakyams,
then considering the Supremacy of Sriman Narayanan
would resolve all doubts and confusions. 

Chaaga pasu nyAyam explains all of this:
Click here to read the excellent write up by Sri MS
Hari on this:
http://members.tripod.com/~sriramanujar/tutorial/6.html#chaaga-pasu-nyaaya


Sage Vyasa one who compiled all Vedas; one who wrote
18 purANAs; one who wrote Mahaabharatha- is the one
who declared [raising his both hands]? Sathyam,
Sathyam and punas sathyam (Truth; Truth and again
Truth) that there is no other SaathrAs than Vedas and
there is no God other than Kesava. 

The Purusha who was created by Sriman Narayana is
called as BrahmA and Ka is the name of chathurmukha
brahmA. Siva says: I am the master called Isa.. and
both BrahmA and I (Ka and Isa) are born of You and You
are thus called Kesavaa. Ka ithi bhramaNO nAma IsOham
sarva dhEhinaam | aavaam thavaamgE sambhUthow
thasmaath kESavanAmavAn ||

The primordial One was Sriman Narayana. From him was
born the four faced One- brahmA. And from, him was
born Siva. parO nArAyaNO dEva: 
thasmAjjAthasChathurmukha: thasmAth rudrO(S)bhavath ||
nArAyaNAth rudrO jaayathE?
nArAyaNAth IndrO jaayathE 
nArAyaNAth bramhO jaayathE? 

All demigods including BrahmA, Rudra, Indra and all
great sages are solely worshipping the Supreme God,
Sriman Narayana. 

sabrahmakAssarudrASCha sEndrA dEvA maharshaya: |
arChayanthi suraSrEshtam dEvam nAraayaNam harIm ||

It is thus declared unambiguously that demigods like
Rudra, BrahmA, Indra et al and everyone and everything
are creations of Supreme Lord Sriman Narayana and that
Supreme Narayana is the in-dweller [antharyaamin] of
all. It is pointed out that jeevathmAs due to their
great karmas have attained these positions of Rudra,
BrahmA Indra et al by means of their services to the
Lord and it is time bound beyond which they need to be
born again in different bodies. 

They hold such positions on account of grace by Sriman
Narayanan- the one without a second. These demi gods
are also bound and are subordinated to the delusion of
matter or prakruthi and are dominated by thri gunAs ?
Sattvam Rajas and thamas. Their jnAnam is subject to
expansion and contraction and they serve the Lord
(their indweller) in accordance with their best
understanding of the Lord and their ability. They too
are the inseparable attributes of the lord just like
us ? you and me. All tehse demi gods are dependent on
the Lord Sriman Narayanan for gaining jnAnam and
powers to grant little fruits to others- their
respective devotees (declared by Krishna in GitA-
refer Ch 7- sloka 23 and 24?]     
 
All of these demi gods, hence can not be pure (as they
are also subject to thriguNAs and their jnAnam is not
fully expanded)- because they are born according to
their karma. All living beings upto BrahmA, down to
the smallest insect, are beings that are migrating in
this world on account of their karmas. The Supreme
Narayana is the Ultimate refuge for all. God
(Demigods) take refuge in Rudra. Rudra has BrahmA as
his refuge, and BrahmA takes refuge in Me. I have no
one to take refuge. I am the final refuge- says the
Lord. 

In Mantraraaja padha sthOthra ? Rudra says:
dAsabhUthA: swatha: sarvE AthmAna: paramAtmana: |
athO(S)hamapi thE dAsa: ithi mathvA nAmAmyaham || 
All Athmans are servants of that paramAthmA by their
very nature. So also, I am Your dAsa. Knowing thus, I
seek refuge in You. 

Thus, one who has understood Vedas correctly would
never ever consider anyone else other than Sriman
Narayana as the Supreme God.

Enough has been said- 
Alavandhar ThiruvadigaLE SaraNam
Regards
Namo narayana
dAsan 


                
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