That is to say, the form of Vishnuism which Râmânuja made one of the principal religions of India claims to be the teaching of the Upanishads, although he also affiliates himself to the Bhâgavatas. He interprets the part of the Vedânta Sûtras which treats of this sect[584] as meaning that the author states and ultimately disallows the objections raised to their teaching and he definitely approves it. "As it is thus settled that the highest Brahman or Nârâyaṇa himself is the promulgator of the entire Pâncarâtra and that this system teaches the nature of Nârâyaṇa and the proper way of worshipping him, none can disestablish the view that in the Pâncarâtra all the other doctrines are comprised."[585] The true tradition of the Upanishads he contends has been distorted by "manifold opinions," among which the doctrine of Śaṅkara was no doubt the chief. That doctrine was naturally distasteful to devotional poets, and from the time of Nâthamuni onwards a philosophic reaction against it grew up in Śrîrangam. Râmânuja preaches the worship of a loving God, though when we read that God produces and reabsorbs the universe in sport, we find that we are farther from Christianity than we at first supposed. There is a touch of mythology in the mention of Lakshmî[586] but it is clear that Râmânuja himself had little liking for mythology. He barely mentions Râma and Kṛishṇa in the Śri Bhâshya nor does he pay much attention to the consort of the deity. On the other hand he shows no sign of rejecting the ritual and regulations of the Brahmans. He apparently wished to prove that the doctrine of salvation by devotion to a personal god is compatible with a system as strictly orthodox as Śaṅkara's own.