SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
In the beginning of this (3rd) prakaraNam (section), though upEyAdhikAram (qualification for kainkaryam) was explained, it was only contextual; now in the remainder of this prakaraNam, this is explained in detail and thus the second half of dhvaya mahAmanthram is explained.
While doing so, piLLai lOkAchAryar is explaining the meaning of the word “nama:” as done by bhAshyakArar in gadhya thrayam, while explaining the meaning of the second half of dhvaya mahAmanthram.
In that, as this “nama:” reveals the elimination of prApya virOdhi (hurdles in the goal), with the divine heart to show us the hurdles in the goal, at first, he identifies one of them.
thanakkuth thAn thEdum nanmai thImaiyOpAdhi vilakkAy irukkum.
When one seeks goodness for oneself with self efforts, that should be shunned just as evil aspects are shunned.
thanakkuth thAn …
Previously, in sUthram 145 “SrI bharathAzhwAnukku nanmaithAnE thImaiyAyththu“, by saying “when prapaththi pursued by self does not match the heart [thought] of bhagavAn who is SaraNya (refuge), it will end up as disaster”, piLLai lOkAchAryar mercifully spoke about that in the stage of upAyam (pursuit of the means); now, in this context, he is mercifully speaking about the same with respect to upEyam (attainment of the goal) – this is the connection between previous section and current sUthram.
That is – in the mood of enjoyment, due to great love, as said in thiruvAimozhi 9.6.9 “Ar uyir pattadhu enadhuyir pattadhu” (did the nithyasUris get the enjoyment I got? [No]), when bhagavAn himself engages with the AthmA in a very intimate way, if the AthmA thinks “Am I not a servitor? Should I not protect my servitude?” due to feeling very lowly, and withdraws from such experience and seeks to protect the goodness of servitude, such act will be as bad as previously remaining bad as said in “svathanthrOham” (I am independent), in stopping bhagavAn’s enjoyment.
This could also refer to akruthya karaNa etc (doing what is prevented in SAsthram). Implying, the current act of refusing enjoyment to bhagavAn is similar to engaging in acts prevented in SAsthram etc.
adiyen sarathy ramanuja dasan
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