SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
nAyanAr mercifully answers the question – If we explain this [AzhwAr’s prabandhams] to be upabruhmaNam, it will be a commentary for vEdham. But how will it have vEdhathvam (being vEdham) as quoted by trustworthy persons as in “vEdha rUpam idham krutham” (this thiruvAimozhi is done in the form of vEdham), SrI rangarAja sthavam 1.6 “dhrAvidIm brahma samhithAm” (collection of verses on brahmam, in thamizh language), SrI rangarAja sthavam 1.16 “dhrAvida vEdha sUkthai:” (by vEdha sUkthams in thamizh)?”.
chUrNikai 68
bhAratha gIthaigaLin vEdhOpanishathvam pOlE idhuvum vyAkyaiyAnAlum vEdharahasyamAm.
Simple Explanation
Just as mahAbhAratham and SrI gIthA are praised as vEdham and upanishath, this too is an esoteric vEdham, though it is a commentary for vEdham.
vyAkyAnam (Commentary)
That is – mahAbhAratham which is a upabruhmaNam for vEdham, and SrI gIthA which is essence of mahAbhAratham, are said to be both vEdham and upanishath as said in SrIvishNu purANam “vEdhAn adhyApayAmAsa mahAbhAratha panchamAn” (He taught the fifth vEdham, that is mahAbhAratham) and “bhagavath gIthAsu upanishathsu” (in the upanishath, that is SrI gIthA).
Similarly, while this is an upabruhmaNa, which is a commentary for vEdham, it is also an esoteric vEdham. vEdha rahasyam means upanishath, which is the esoteric portion of vEdham. Previously too, it was equated to chAndhOgya upanishath. Thus, even in this aspect, there will be no shortcoming in its dhrAvida vEdhathvam (being a thamizh vEdham).
adiyen sarathy ramanuja dasan
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