There are two characteristics of God: 1) Purusha, which is man and the drama of the world, or the cloth. It consists of the soul (Jiva) plus inert matter (Jada). It is what is SEEN, the Maya, the female aspect called Shakti. 2) Prakriti, the invisible, or the yarn. It is the unmanifest nature of God. It is the SEER, the male aspect called Siva.

Union of these two characteristics, the union of the male and female aspects, SivaSakthi, union of Prakrithi and Purusha creates the movable and immovable world. It is also called the Jiva-Brahma union, mukthi, or moksha.

Hindu literature expounds the philosophy that all is really One (Adhvaitha) through its symbolic mythological epics, the Mahabharatha (the great battle epic, which includes the Bhagavad Gita), the Ramayana (story of Rama, an incarnation of Vishnu), and the Bhagavatham (story of Krishna, a later incarnation of Vishnu).

In the Mahabharata, the thousand Kauravas are the evil qualities (which exist in great numbers), the Pandavas are the five good qualities of Sathya (truth), Dharma (duty), Santhi (peace), Prema (love), and Ahimsa (detachment). The dispute is for kingship of the heart. Dritarashtra is Ajnani, the unwise personality, while Pandu is Sujnani, the wise. The millions of soldiers and charioteers represent the countless feelings, thoughts and impressions of the mind and body. The regiments are the 10 Indriyas, the chariots, the five senses. Lord Krishna is the witness, the Atma, Sarathi (Charioteer) of the Chariot of the Jiva (Soul). The capital city Hastinapura is Asthinapura, or City of Bones, which is the Body itself, with its nine gates. Both the Kauravas and Pandavas grew up and played together in the capital, watched and opposed each other, resulting in war. They warred until Krishna, as the Atma (all pervasive Soul) reveals how to overcome so that only good remains, teaching us that one must look into one's own soul to reach good.

In the Ramayana, Rama is the Atma, incarnated as Jivi, wearing the dress of the body. Rama (Jivi) was born from Dasaratha, Dasendriyas (the 10 senses - 5 of action called karmendriyas and 5 of knowledge called jnanendriyas). >From the 10 senses any number of gunas and rupas are born in maya, through three wives or gunas (Kausalya - Sathvaguna, Kaikeyi - Rajoguna, Sumitra - Thamaguna): Rama (Sathya), Lakshmana (Prema - loves Rama), Bharatha (Dharma - did not take the crown), Shatrugna (Santhi - said to be calm). Seetha is knowledge of Brahman. Separation of the two, soul and knowledge of God, causes sufferings of the world, but their union is Seetharama, the lack of suffering. Seetha was lost in the jungle of darkness, which is existence. Lakshmana represents Manas, needed not to be left alone in the forest. Vali was Despair, which must be destroyed by Sugriva, Discrimination. Hanuman is courage, which helps conquer despair and crosses the Ocean of Illusion. Rama slew Rajoguna (Ravana), Thamaguna (Kumbakarna), and crowned Vibhishana (Sathvaguna) king. The army of Jambavan, Angada, and Vanaras represented zest, strength, and steadfastness. Next Rama attained Seetha, his union with whom resulted in the coronation, the salvation.

In the Bhagavatham, Krishna is again the Atma and witness, incarnate as Brahma, Vishnu, Maheswara, Matya, Kurma, Varaha, Narasimha, Rama, Krishna etc. This Bhagavatham has no end, so there are no gunas because they have beginning and end, while the atma has none. Bhagavantha is the Maharaja or Lord (God), the Bhagavatha is the Yuvaraja or derivative of the lord (incarnations, lesser gods, saints), while the Bhakta is the Kumararaja or prince (the devotee), dependent on both above. The rest have no admittance to the Court of the Maharaja.

Anadi is a word used to mean orphan. It is an-adi, or no origin. This term is applied to Maya. It has no origin, and must be overcome by the soul in order to reach God.