SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
piLLai lOkAchAryar is mercifully explaining how this ahankAram and the lack of the same lead to loss or gain [of ultimate].
brahmAvAy izhandhupOdhal idaichchiyAyp peRRuvidudhal seyyumpadiyAy irukkum.
Being brahmA one may lose the great benefit and being a cowherd girl one may attain the great benefit.
That is – it is possible that being brahmA who has great pride/ego matching the greatness in superiority of visible aspects, one may lose the great benefit (of knowing/reaching bhagavAn) as said in “dhviparArdhAvasAnE mAm prApthumarhasi padhmaja” (Oh brahmA who is born in a lotus flower! You will become eligible to reach me at the end of the second fifty years of your life span) and in mudhal thiruvandhAdhi 56 “kadikkamalaththuL irundhum kANgilAn kaNNan adikkamalam thannai ayan” (Even while remaining directly in the fragrant lotus flower [in bhagavAn’s navel], brahmA could not see the lotus feet of krishNa).
Being chinthayanthi, a gOpikA, who had no pride, due to not having any scope for such pride, and being ignorant about the difference between left and right hands, as said in “mukthim gathAnyA gOpa kanyakA” (the cowherd girl was freed from her body), she held on to his divine feet and left her body [and reached him].
This is the nature of pride and lack of the same. Due to this reason, SrI kulaSEkarap perumAL et al ignored the births which lead to pride and desired the births which lack such pride etc.
adiyen sarathy ramanuja dasan
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