வேதங்களைப் ப்ரமாணம் என்று ஒப்புக்கொளாத மதம் அன்றி, வேதங்களே ப்ரமாணம் என்று ஏற்றுக்கொள்ளும் தன்மையில் உள்ளபோதும் – யாதவப்ரகாசர் முதலானோர் வேதங்களுக்குத் தவறான பொருள்களைக் கூறியபடி உள்ளனர். இவர்கள் தாங்கள் கூறுவதே வேதங்களின் உண்மையான பொருள் என்று வாதாடியபடி உள்ளனர். ப்ரஹ்மம் மட்டுமே உண்மை என்று கூறி, மற்ற அனைத்து ஆத்மாக்களும் ப்ரஹ்மமே என்று வாதாடுகின்றனர். அனைத்து ஆத்மாக்களும் ப்ரஹ்மமும் ஒன்றே என்பது போன்ற தவறான கருத்துக்களைப் பரப்பியபடியும் வந்தனர். இப்படிப்பட்ட இவர்களின் ஆரவாரம் நிறைந்த வாதங்கள் அனைத்தையும், இந்த உலகைக் காப்பாற்றும் விதமாக, தனது வாதம் மூலம் எம்பெருமானார் வென்றார். இவ்விதமாக இவர்களை வென்ற நமது எம்பெருமானார், உண்மையான ஞானம் நிரம்பிய கடலாகவே உள்ளார்.
Since Ramanuja considers himself as eternal servant to SaguNa brahmam, who is anantha kalyANa guNArnavan, akila hEya prathyaneekan [ocean of all auspicious attributes and devoid of any defects or imperfections], Amudhanaar praises Acharya’s feeling of dAsa dAsathvam towards BhAgawathAs. When looking and analyzing at the surface level nirguNa brahmam, it would be considered merely as lack of proper understanding only- blesses Amudhanaar.
Other religions wrongly provide a distorted interpretation of Vedic statements. They think, understand and explain with some logic (taking one statement and misread to comprehend out of context, and ignoring another statement from sruthis) that Brahmam is JIvAthmA and jIvAthmA is Brahmam; mOksham is equivalent merging of jIvAthmA with SarvEshawaran; illusion; false etc. Such vociferous, disharmonious noises of wrong, misinterpretations and vibharItha jnAnams were completely silenced by the excellent arguments of Sri Ramanujacharya, quoting Vedas (declaring that jIvAthmA (chit) and the prakriti (achit) is also Nithyam and are eternal; They are eternally bonded to Brahamam with a SarIra SarIri bhAvam. Sriman NarAyaNA, the Lord of KalyAna guNas, is the sarIrI and all chit & achit are His sarIrA. Sriman Narayanan is the Master (sEshi) and all jIvAthmAs are sEshans (servants) and mOksham for jIvAthmA is having an uninterrupted Bhagavad anubhavam and performing eternal kainkaryam to the Lotus feet of Divya Dampati at SrivaikunTam, with great bliss). He stood victorious. It is his mercy on us for such great upakaaram to us (and Vedas too!)
pEthaiyar– avivivEkis – ajnAnis;
vibhareetha jnAnis idhu– only Jeevathma merging alone
vEdham poruL– essence of Vedas and Upanishads enRu eNNi- thus [wrongly concluded and] decided that it is the message of Vedas
biramam– nirguNa; nirvisEsha brahmam alone
nanRu– [praamANikam] exists; the whole world is an illusion; false
enRu Odhi– thus mentioning that this is actually the interpretation of Vedantha
maRRu ellaa uyir um– Since the world is false, does not exist, other than thematter- the beings are none other than Brahmam Himself
a:kdhu– [those jeevaathmas are] That nirguNa nrvisEsha brahmam only. .
enRu– decided [wrongly] thus
uyirgaL meyvittu– when beings leave their bodies
aadhiparanOdu onRu aagi– merge with the Brahmam
enRu sollum allal– Thus all these [wrongly] declared noisy shouts ellaam- such bhAskara, Yaadhava prakAsa doctrines also
vaadhil venRaaan– were effortlessly conquered by
em Iraamanusan meymmadhi kadal– My Ramanujacharya who is the ocean of true and correct jnAnam;.
Ramanuja is mey mathi kadal– He says: everything is TRUE- the world, the beings and also the Brahmam and His kalyANa guNAs. All vedic statements are TRUE etc. . One can not interpret some vedic statements and declare the doctrine and reject other statements.
According to Sri Ramanujacharya, which he has expounded simply based on his predecessors, Swami Nammazhwar, Swami Sri Nathamuni, Sri Yamunacharya et al: the Ultimate Reality though One, is NOT the Absolute without any differentiation and not without any guNAs, or attributes, since such a undifferentiated Transcendental Being is inconceivable and also logically untenable.
We have to admit the reality of the Universe, with which we are surrounded and also of the individual beings [jeevathmas] which experience the external world. Accordingly, Ramanuja acknowledges three fundamental real entities – matter [achith], soul [chith], and Supreme Reality [God or Iswara]; – and on the basis of organic relation, called Sareera Sareeri bhAvam, upholds that ultimate Reality is one as a Unity.
As Vedantha Desika in nyAya sidhaanjanam says: Brahmam alone as organically related to the entire chith [jeevas] and achith [matter] is the One Ultimate Reality. [asEsha chith achith prakaaram brahmaikamEva thatthvam]
Though there is absolute difference between God and the other two entities [beings and matter], and also among the individual souls [jeevathmas- chith] and matter [achith], the Ultimate Reaility [Iswara] is considered as One because as Sareeri [Organic entity] having these beings and matter as Sareera, He is One.
In this sense, [Sri SMS Chari Swami says] the system of Vedantha expounded by Ramanuja is described as VisishtAdvaita which means oneness of the organic unity [visishtasya advaitam];
Thus Ramanuja not only expounded this vaidika religion; He also proved that other doctrines that are avaidika are only illusions and misinterpretations of Upanishads. Hence he is the ocean of truthful jnAnam [mey mathi kadal].
It is to be noted that the term VisishtAdvaita was not used by Ramanuja in any of his works. It was latter adopted by his followers and successors based on Swamy Desikan’s definition in Nyaya siddhanjanam