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Srimathe RAmanujaya Namaha

In Maamunigal's vyakyanam for this suthram, the following has been 
mentioned:
The shruti gives the primary pramanas for the upasana(karma kandam), 
upaya(brahma kandam) theories. But, this could be well understood for 
a brahmin and those who has the access to these and who could 
understand these. And hence, lokacharyar has taken up the ithihasa-
puranas and has explained the same. He takes up the ithihasas i.e the 
Ramayana and Mahabharatha and goes ahead proving that in Ramayana, 
the imprisonment of the Sita by ravana explains the gist of the karma 
kandam and in mahabharata, the very act of Krishna as a messenger 
explains the brahma kandam. 

I know I tried to oversimplify what has been told in the above 
paragraph, but one should note that ramayana is BOTH a factual 
historical document AND(as opposed to 'OR') a literary device for 
expounding Vedantic Truths.

MY apologies for any mistakes/misinformation.

Yatheendra Pravanam Vandhe RAMYA Jamataram Munim

Adiyen Ramanuja Dasan,
Lakshmi Narasimhan

--- In ramanuja@xxxxxxxxxxxxxxx, <purohit@xxxx> wrote:
> Adiyen prapannnas
> 
> My quandry is whether we should treat the Ramayna as a factual 
historical
> document, relating incidents which occured in earthly time, space 
and
> causation or as a literary device for expounding Vedantic Truths.
> 
> "Itahasa puranabhyam vedam upabrahmayet" say Pillai Lokacarya in 
SVB quoting
> a well known verse - "the purpose of the Itihasa and Puranas is to 
expound
> the teaching of the Veda".
> 
> Any views on this matter?
> 
> Adiyen
> 
> Sri Rama





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