Sri RanganAyakai Nama: 

SLOKAM 14

Dear BhakthAs:

After citing passages from Bhagavath GithA , Vedam and Upanishads earlier as pramANams for the status of MahA Lakshmi as the Empress of the Universe , conferring the status of Isvarathvam to her Lord , Bhattar refers to UpabrumhaNams ( IthihAsa PurANams) as clinching evidence now for this view in slOkam 14:

uddhbAhusthvAm UpanishadasaavAha naikA niyanthrIm
  Srimath RaamAyanamapi param prANithi tvaccharithrE
smarthArOssmajjanani yathamE sEthihAsai: PurANai:
  Nithyur VedhA napi cha tatamE tvannmahimni PramANam

Meaning by Dr.V.N.VedAntha Desikan: 

It is not as though the Upanishads and Purusha Sooktam alone declare in this manner , Your supermacy , raising their arms high to proclaim with a great force. Sreemath RaamAyanam too acknowledges to having been composed as a praise of SeethA's life; indeed , it sustains its life-breath from You (MahA LakshmI).Smrithi authors too, had to derive declarations of Your greatness from the VedhAs , aided by IthihAsAs and PurANAs.

Additional Comments by Dr.V.N.V: 

It is not only the Upanishads and Purusha Sooktham that raise their hands and declare that You (Mahaa lakshmI is SarvEsvari. Indeed Srimath RaamAyanam , the most prominent among IthihAsams sustains itself by eulogizing Your Mahimai.Sage ValmIki attested to that with the statement :" SeethAyA: Charitham mahath" ( SeethA Devi's charithram is indeed great ). At the surface,Sreemath RaamAyanam may appear as the story of RaamA.The deeper purport of Sreemath RaamAyanam is the eulogy of the glories of SeethA PirAtti.Why ? It is because even the Lord's mercy becomes fulfilled by the PurushakAram of SeethA pirAtti.

Oh My Mother ! All the creators of Smrithis unanimously declare that VedAs have become PramANams with the help of the IthihAsams and PurANams.Oh RanganAyaki ! VedAs are PramANams for Your vaibhavam. The foundations for the vedhams as PramAnams are the UpabruhmaNams like IthihAsam (Sreemeth RaamAyanam ) and Saathvika PurANams.

AdiyEn's observations :

(1) Raising one's hands in an assertive gesture to attest to the truth of the matter is an accepted fact. For instance, DhvAdasa Naama Panjara sthOthra slOkam attests to the greatness of Kesavan ( the Lord) with raised hands:

" sathyam Sathyam Puna: Sathyam UDDHDHRUTHYA BHUJAM UCHYATHE
  VedA: Saasthram param naasthi na dhaivam KesavAth Param"

Bhattar points out that the Upanishads and Purusha Sooktham attest to MahA Lakshmi's greatness with their arms raised in this slOkam ( uddhbAhusthvAm Upanishada-saavAha naikA NiyanthrIm ).

(2) The important role played by IthihAsams to elaborate on the terse statements of VedAs to understand fully the meanings of Veda manthrAs makes the IthihAsam as a great authority . Bhattar points it out here and takes the IthihAsam of Sreemath RaamAyaNam as an example in this context to attest to the unquestioned glories of Sri RanganAyaki( MahA lakshmi).

The greatness of the IthihAsams is described in MahA Bharatham itself:

"yO vidhyAth chathurO VedhAn SaangOpanishadhAn dhvija:
 na chAkhyAnamidham VidhyAth naiva sa syAth vichakshana:

(meaning):A brahmin , who is not versed in IthihAsA, but only in the four VedAs , VedAngAs and Upanishads is NOT learned at all.

IthihAsams have been described as "Saasthra Saaram" . MarkaNdEya PurANam pays tribute to IthihAsam (MahA Bharatham here) this way: " This world has been sanctified and has been made free of impurities by the floods of the holy words of VyAsA , descending from the high mountain of the VedAs , and cutting at the very roots the trees of false and perverted DharmAs." What is being said of Sage VyAsA's IthihAsam is equally applicable to Sage Vaalmiki's IthihAsam, Sreemath RaamAyaNam , cited by ParAsara Bhattar in this slOkam .

Srimath Azhagiya Singar ThiruvadigaLE SaraNam Daasan , 
Oppiliappan Koil VaradAchAri SatakOpan


Source: http://ramanuja.org/sv/bhakti/archives/dec2000/0017.html