In the essay, 'Āḻvārgal Pugaḻnda Kaṇṇaṉ', that we published earlier, a few elders informed that there is no mention of Kaṇṇaṉ having spoken Gītai, and wrote that "may be this confirms the argument that Gītai is of modern making". Here is the rebuttal to them. So far, we have not heard the argument that Gītai is of modern making. It is inappropriate for believers (āstikargal) to go with that argument. Āḻvārs have done praises on Gītai in several places in Divyaprabandam. It is worth reading Maṇavāḷa Māmunigal's vyākyānam of the Āchārya Hrudhya choornikai: bhagavan ñyānavidi paṇivagaiyenṛu ivvaṅgīkārattāle adukku (Gītaikku) utkarṣam. In 'Āḻvārgal Pugaḻnda Kaṇṇaṉ', we have even cited the Tiruvāimoḻi pāsuram: aṛiviṉāl kuṛaivillā agal ñyālattavaraṛiya, neṛiyellām eḍuttuṛaitta niṛai ñyānat torumūrtti. Tirumaḻisaippirān has most explicitly spoken of Gītai in Nānmugan Tiruvandādi as: āyan tuvaraikkoanāi ninṛa māyan anṛoadiya vākku.

A key to Viśiṣtādvaita siddāntam and a key to Theṉṉāchārya siddāntam are important to know. 'Sarīra-ātma bhāvam' is the key to Viśiṣtādvaita siddāntam. It is a great policy that, all upaniṣad vākyams resolve easily to the vedānti who properly learns the fact that 'sarvesvaran has all cetanams (entities that have ñyānam) and acetanams (entities that cannot have ñyānam) as his sarīram'. By the Rahsya Traya Sāra slokam, 'yadyatam yatisārvabhoumagatitam', Vedāntāchāryar declares that in the presence of a vidvān who knows this well, people of other philosophies will definitely get defeated.