SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
Subsequently piLLai lOkAchAryar mercifully explains what is known by destroying self.
sUthram 180
thannaith thAnE mudikkaiyAvadhu – ahankAraththaiyum vishayangaLaiyum virumbugai.
Simple Explanation
Destroying self implies desiring ahankAram (considering body to be the same as AthmA and considering oneself to be independent) and vishayams (worldly pleasures).
vyAkyAnam (Commentary)
thannaith thAnE …
ahankAram
dhEhAthma abhimAnam (considering body to be the same as AthmA) and svAthanthrya abhimAnam (considering oneself to be independent).
vishayangaL
vihitha (ordained) and nishidhdha (forbidden) pleasures.
These,
virumbugai
Being very desirous towards them.
Athma svarUpam (true nature of self) is to remain exclusively serving bhagavAn and exclusively enjoying bhagavAn; being engaged in these [forbidden] aspects implies destroying such true nature.
Why is piLLai lOkAchAryar talking about these aspects while explaining the uththara vAkyam (latter half) of dhvaya mahA manthram?
In the nama: in uththara vAkyam, it is revealed that the hurdles for the goal are eliminated – bhAshyakArar mercifully explained this in SaraNAgathi gadhyam in three chUrNikais starting with 10th chUrNikai “manO vAk kAyai:” (Forgive all my sins done by my mind, body and speech etc).
piLLai lOkAchAryar himself, while explaining the word nama: in mumukshuppadi, said in sUthram 180 “idhilE avidhyAdhigaLum kazhiyuNNum” (In this nama:, ignorance etc are also eliminated).
Hence, here too, ahankAram in the form of dhEhAthma abhimAnam, the attachment towards worldly pleasure which is a result of such ahankAram, bhAgavatha apachAram (offending devotees) which is a result of both of these aforementioned aspects are all mercifully explained by piLLai lOkAchAryar here continuously and randomly; hence there is nothing wrong in explaining these here.
adiyen sarathy ramanuja dasan
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