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You may find this most apt for clarifying your doubt on the query on Paratvam

In the Vedarthasangraha, Sri Ramanuja explains how Sriyah Pati(Sriman Narayanan) alone is the Supreme Being described inthe Vedas and Vedanta. The Vedas declare the nature ofthe Supreme Truth in many ways.

Sometimes them call It Brahman (the great and glorious

essence); other times they call It Sat (Being); still othertimes they call It Purusha, other times Vishnu, Rudra, Atma,Paramaatma, etc. How are we to reconcile all these variousnames?

surely they all refer to one Supreme, as the Vedas declarethatthere is only one Supreme Cause -- ekam evaadvitIyam. Fortunately, the Vedas themselves offer areconciliation ofall these names, containedin the various Upanishads and even in the text of theVeda proper.

In the Purusha Sukta, found in all four Vedas, the

Supreme Brahman is described as the Being who existseverywhere. At the end of this glorious Sukta, thePurusha is described:

hrISca te lakshmISca patnyau

He who has Hri (Bhudevi) and Lakshmi as His eternalconsorts or attributes.

similarly, in the Chhandogya Upanishad, we have thedescription of the Supreme Person as ``tasya yathakapyaasam pundarikam eva akshini'' -- His eyes havethe beauty of the petals of a lotus, just unfolding

under the rays of the sun and crowning a rich stalk.In all religious literature, only Vishnu is addressedas the ``lotus-eyed one''.

There are even more direct Veda vaakyas. For example,in the Rig Veda, we see tad viSNOh paramam padam, sadaapaSyanti sUrayah

-- the enlightened seers always perceive the supreme abodeof Vishnu, a reference to the nitya suris. A similarreference is found in the Katha Upanishad.

The Taittiriya Aranyaka explicitly reconciles all

the various names of the Supreme found in the Vedasand encompasses them all under the term``Narayana''in the Narayana Sukta. Taking note of the termsSat, Brahman, Atma, Akshara, all found in the Upanishads,the Sukta goes on to declare viSvam naaraayaNam devam

All is Narayana.

andsa brahmA sa SivaH sendraH sO 'ksharaH paramaH svaraaT

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Narayana is Brahma, Siva, Indra, the Imperishable, theSupreme Independent.

these two vaakyas clearly enunciate the principle thatthe concept of Narayana encompasses all other deities.Even otherwise, the etymological meaning ofthe word Narayana has perhaps the deepest philosophical

significance of any name of God, over and above even theterms Vishnu Siva, Brahma, Indra, etc. The latterterms respectively mean ``pure'',``great'', and ``king'',and are applicable to any number of things, includingthe individual self. However, Narayana means ``That inwhich all creatures rest'', which by implicationcan onlyrefer to the Supreme.

It is true that the Vedas themselves often praise othergods. However, usually these are in the context ofthe Vedic sacrifice, which is not the highest essence

of Vedic teaching. When it comes to the purelyphilosophical portions, it is quite clear that thepersonality to which the vaakyas refer is onlyNarayana.

Of course, we should not ignore the Bhagavad Gita,considered by all Vedic acharyas as the essence of theVedas.

With this immense Vedic tradition behind them,it is a wonder that some people call Sri Vaishnavasclosed-minded for choosing to worship only Narayanan!

This is not to say that the other forms ofworship, be it Saivism, worship of Devi, Christianity,etc., are devoid of significance! Rather, we canonly say that they are not as firmly rooted in Vedictradition as is the concept of Narayana. Naturally,Truth can be found outside the text of the Vedas, lendingauthority to the various different creeds that exist.The only point being made here is that the Vedas andDivya Prabandham describe the Ultimate Truth as Narayanaand sanction worship of God conceived in those terms.

As we would have noted, even Sankaracharya consideredused the name Narayana when referring to God. Many stotras

are ascribed to him when he may or may not have authored.However, in his undisputed authentic works, such as hiscommentaries on the Upanishads, Gita, and Brahma-sutras,he invariably refers to Narayana as the Supreme Essence.His immediate disciples do the same.

***I would like to make one important correction in this article of yours.Nowhere inthe Vedas the term SIVA was used to refer to Lord Siva.The Term Siva came to beused to refer to Lord RUDRA only after the advent of Naayanmaars who foundedSivaism.The term Siva in Vedas was used as a mere word in Sanskrit which means

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Auspiciousness and especially in PurushaSuktha the term Siva means One who isauspicious (refers to Parabrahman Lord NAARAAYANA) in the verse quoted by you.TheSaivaas may similarly claim that the term Naaraayana does not mean LORD Naaraayanaof Vaishnavism and only refers to Lord Siva.But, MAHARSHI PAANINI in hisASHTAADHYAAYI explains: For (eg:) soorpasya nakaa iti soorpaNkaa meaning One whohas long nails, refers to only SoorpanaNakaa the sister of RaavaNaa and notanyone.Because from Soorpasya naaka we get Soorpanakaa and Soorpananakaa refers toanyone having long nails but In SoorpaNakaa we have Na and not na which

specifically refers to the sister of RavaNa.Similarly, Naaraanaam ayanam yasya sahithi NaaraayaNahhere it refers to LORD SRIMAN NaaraayaNah because in Naaraanaam ayanam yasya shhaiti Naaraayanah it refers to anyone but in NaarayaNah the letter is Na and not nawhich specifically refers to LORD SRIMAN NaaraayaNah.The name NaaraayaNa means ONEWHO IS IN ALL and IN WHOM EVERYTHING IS.Hence, Maharshi Paanini has clearlyestablished that LORD NAARAYANA is the Supreme BRAHMAN.Trust this clarifies.RegardsNamo narayanadAsan