SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
When asked “Though SEshathva etc [SEshathva (servitude), pArathanthrya (total dependence)] and gyAthruthva etc [gyAthruthva (knowledgeable), Anandhathva (blissful)] are all significant qualities of AthmA, what is the reason for giving more importance for SEshathva etc and treat gyAthruthva etc with respect to such SEshathva etc? Can we not think otherwise?” piLLai lOkAchAryar mercifully responds.
ahamarthaththukku gyAnAnandhangaL thatastham ennumbadi dhAsyamiRE antharanga nirUpakam.
For the object of the word aham, that is, AthmA, servitude is the most intrinsic identity to treat gyAnam and Anandham to be external identity.
aham arthaththukku …
AthmA who is self-aware, qualified to be known as “I” and who has intellect; AthmA is primarily identified with gyAnam and Anandham as said in SrI bhAgavatham “gyAnAnandha mayasthvAthmA” (AthmA who is in the form of gyAnam and Anandham) and “svarUpam aNu mAthram syAth gyAnAnandhaika lakshaNam” (The nature of AthmA is atomic and is identified by gyAnam and Anandham).
Being the external identity similar to the external petals of a flower.
dhAsyam – SEshathvam – servitude. This,
Due to being an entity who is having his existence by being a servitor in the form of prakAram (form) for bhagavath svarUpam, primarily, the AthmA should be identified by the servitude and other aspects should be identified on top of that. With this,
Identity is the one which differentiates an entity from another entity; dhAsyam is the aspect which differentiates the AthmA from ISvara and gyAnam and Anandham are the aspects which differentiate the AthmA from achith (matter); though both these identities are essential for the AthmA which is sustained by being bhagavAn’s prakAram, the SEshathvam which is derived from the prakArathvam (being the body/form) of AthmA is the intrinsic identity and gyAthruthvam and Anandhathvam which differentiate the AthmA from achith are external identities.
Indicates the well-established fact through pramANam (scriptural proof).
- praNavam in thirumanthram, where AthmA is first identified in the first word akAram, by its SEshathvam [in luptha chathurthi (hidden case)] and then in the third word makAram, identifies the AthmA as an entity made of gyAnam and Anandham and an entity having gyAnam and Anandham as qualities, thus differentiating from achith.
- nArAyaNa word in thirumanthram, where it is explained that all entities are prakAram for sarvESvaran, and other pramANams are there too.
- hArItha smruthi “dhAsabhUthA: svatha: sarvE hi AthmAna: paramAthmana: | nAnyathA lakshaNam thEshAm bandhE mOkshE thathaiva cha ||” (All AthmAs are naturally enslaved to paramAthmA. In samsAram as well as mokshAm there is no other definition) etc are also present as proof.
- nammAzhwAr too mercifully said in thiruvAimozhi 8.8.2 “adiyEn uLLAn” (bhagavAn is present in the AthmA, the servitor). This is the great message which was received as great treasure by kUraththAzhwAn after serving thirukkOshtiyUr nambi’s lotus feet for six months.
In this manner, since SEshathvam is the intrinsic identity for the AthmA, gyAthruthvam etc which are additional qualities for such AthmA, should be seen in context of such SEshathvam. This is the principle which is explained here.
adiyen sarathy ramanuja dasan
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