SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar further explains what was explained from 74th sUthram to 76th sUthram.
ahankAram AgiRa Arppaith thudaiththAl AthmAvukku azhiyAdha pEr adiyAn enRiRE.
When the dirt of ahankAra is wiped off, the AthmA will be known by the name adiyAn (servitor).
ahankAram is in two forms – dhEhAthmAbhimAnam (considering the body to be the soul) and svAthanthryam (considering the soul to be independent). Here, the focus is on svAthanthryam.
By saying dirt, the aspect of being a veil and being accidental are implied.
Wiping it off implies eliminating it by true AchArya’s instructions etc.
AthmAvukku azhiyAdha pEr adiyAn
Unlike the perishable names which are acquired by one’s jAthi (species such as celestial, human, animal, bird etc), varNa (clan such as brAhmaNa, kshathriya, vaiSya and SUdhra), ASrama (stage such as brahmacharya, gruhastha, vanaprastha, sanyAsa) etc which are aupAdhika (acquired based on a particular reason such as karma), the eternal name for AthmA is dhAsan/adiyAn.
Implies that this principle is well established through pramANams (authentic scriptural proofs). These are well expressed in hArItha smruthi “dhAsabhUthA: svatha: sarvE” (All AthmAs are naturally enslaved) etc and vishNuthathvam “harEr svAmyam” (hari is the lord).
Hence, there is no shortcoming in saying that the servitude is natural for chEthana and independence etc are accidental.
adiyen sarathy ramanuja dasan
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