SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
These other means which are having defects such as being contradictory to true nature of self etc, are emphasised as proper means to attain mOksham for the chEthanas by vEdhAnthas which ordain the noble means for the well-being of the AthmA as said in muNdaka upanishath 2.2.6 “OmithyAthmAnam dhyAyatha” (Meditate upon the paramAthmA using the meaning of praNavam), bruhadhAraNyaka upanishath 1.4.15 “AthmAnamEva lOkamupAsItha” (The people of the world should meditate upon paramAthmA only) and in bruhadhAraNyaka upanishath 6.5.6 “AthmAvA arE dhrashtavya: SrOthavya: manthavyO nidhidhyAsithavya:” (the paramAthmA who is apt to be heard and thought of, is to be meditated upon until he is seen) [Note: These are considered as part of bhakthi yOgam]. To mercifully explain the reason for this, piLLai lOkAchAryar is raising the question of a seeker.
vEdhAnthangaL upAyamAga vidhikkiRapadi en ennil.
Then why do portions of vEdhAnthams ordain these as upAyam (means)?
No specific commentary.
adiyen sarathy ramanuja dasan
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