SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
He is concluding this principle [which has been explained in the last few sUthrams].
AgaiyAlE dhOsham illai.
Hence, there is no defect [in AzhwArs].
AgaiyAlE dhOsham illai
That is – the self-interest which is highlighted as the cause of the unfavourable nature, is in turn ASraya dhOsha janyam (caused by the defects in the chEthana such as ignorance) and as the self-interest in AzhwArs is vishaya dhOsha janyam (caused by the defect (greatness) in bhagavAn such as beauty etc), the defect that such unfavourable nature will occur in AzhwArs is not present.
piLLai lOkAchAryar is raising the following doubt – AzhwArs, who are favourable, also appear to have self-interest; hence, while speaking about those who have self-interest to be unfavourable, it seems that we have to consider AzhwArs also to be unfavourable; thus, is it a defect to consider those who are self-interested to be unfavourable? saying in sUthram 269 – “svaprayOjanar ellAraiyum prathikUlarAga ninaikkalAmO ennil?”
He is clarifying that doubt in sUthram 270 – “ingu svaprayOjanm engiRadhu ASraya dhOsha janyamAnaththai“. Meaning for this sUthram is as explained previously.
He is concluding it in this sUthram – “AgaiyAlE dhOshamillai“.
AgaiyAlE – Meaning for this is as explained previously.
dhOsham illai – It can also be considered as “There is no defect in naming those with self-interest to be unfavourable [as explained previously]”.
adiyen sarathy ramanuja dasan
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