SrI: SrImathE satakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
sUthram 40
ஶேஷமாகையாவது சந்தந குஸும தாம்பூலாதிகளைப் போலே அவனுக்கு இஷ்ட விநியோகார்ஹமாயிருக்கை.
SEShamAgaiyAvadhu chandhana kusuma thAmbUlAdhigaLaip pOlE avanukku ishta viniyOgArhamAy irukkai.
Meaning
Being SEsha means being fit to be employed according to the lord’s pleasure, just as sandal paste, flowers, betel leaves and similar articles are used according to the wish of the one who possesses them.
Explanation
Definition of SEshatva
To explain the meaning of SEshathva, the commentator gives the example of sandal paste, flowers, betel leaves and similar objects.
These objects do not possess any independent purpose or use for themselves. They do not exist for their own enjoyment.
Instead,
- sandal paste is used by the one who applies it,
- flowers are worn by the one who adorns himself with them,
- and these articles may even be offered by their owner to others whom he wishes to honour.
Thus, these objects are entirely fit to be employed according to the pleasure of another (ishta viniyogArham).
The soul exists solely for the lord
Similarly, although the individual soul (chEthana-vasthu) is a conscious entity, it possesses not even the slightest trace of an independent purpose (sva-prayOjana-gandham inRikkE).
Rather, by all the unique characteristics of its essential nature (svarUpa) and intrinsic qualities (svabhAva-vailakshaNya), it exists solely for the benefit of the SEshi (the supreme lord).
Its fitness for service is so extraordinary that it exists only to be employed in a manner that gives delight to Him (SEshikku athiSayakaramAy viniyOga dhaSaiyil).
Not only is the soul fit to be employed directly in the lord’s service, but it is also fit to be employed by him in the service of those who are dear to him.
Hence thiruppANAzhwAr declares:
அடியார்க்கென்னை ஆட்படுத்த விமலன் [amalanAdhipirAn 1]
(adiyArkku ennai Atpaduththa vimalan)
“The pure lord made me the servant of his devotees.”
Thus, the soul is fit for whatever manner of employment (vENdina viniyOgam) the lord desires.
Why an insentient example is given
A question may arise:
Why has the commentator cited insentient objects (achith-dhravyas) as examples for explaining the nature of the conscious soul?
This example is given only to illustrate the greatness of complete dependence (pArathanthrya athiSayam).
It is not intended to equate the essential nature of the soul with insentient objects.
The true nature of the soul
This complete dependence alone constitutes the true nature (Athma-svarUpa-yAthAthmyam) of the individual soul.
Therefore, while speaking about the attainment of the supreme goal (prApya-nishkarsham paNNugiRa dhaSaiyilE), nammAzhwAr declares:
“தனக்கேயாக வெனைகொளளுமீதே“[thiruvAimozhi 2.9.4]
(thanakkEyAga enaik koLLum IdhE)
“May he accept me as existing solely for himself.”
This expresses that the soul should never think of itself as existing for its own sake. Its very nature is to exist solely for the pleasure of the supreme lord.
bhAshyakArar’s definition of SEsha–SEshi
bhAshyakArar therefore defines the relationship between SEsha and SEshi as follows:
परगतातिशय आधानेच्छया उपादेयत्वमेव यस्य स्वरूपं स शेषः, परश्शेषी। [vEdhArtha sangraham]
(paragathAthiSaya AdhanEchchayA upAdhEyathvam Eva yasya svarUpam sa SEsha:, paraSSEshI)
Meaning:
“He whose very nature is to be accepted and employed according to the superior will of another is called SEsha; the one for whom such service exists is SEshi.”
This definition of SEsha–SEshithva was graciously given by bhAshyakArar.
Following the meaning of this definition, the abhiyukthas (authoritative teachers) have also explained the definition of SEsha–SEshithva as follows:
इच्छया यदुपादेयं यस्येच्छार्थसिद्धये ।
उभयानुभयैकज्ञौ तौ शेषशेषिणौ ॥
(ichchayA yadhupAdhEyam yasyEchchArtha sidhdhayE |
ubhayAnubhayaika gyau thau SESha-SEshinau ||)
Meaning:
“That which is fit to be employed according to the will of another for accomplishing his desired purpose is called SEsha; the one who thus employs it is called SEshi.”
Thus, the abhiyukthas also establish the same relationship between the individual soul and the supreme lord.
SAsthric definition of SEshathva
The scriptures further declare:
यथेष्टविनियोगार्हं शेषशब्देन कथ्यते ।
ईश्वरेण जगत्सर्वं यथेष्टं विनियुज्यते ॥
(yathEshta viniyOgArham SESha SabdhEna kathyathE |
ISvarENa jagath sarvam yathEshtam viniyujyathE ||)
Meaning:
“That which is fit to be employed according to the pleasure of another is denoted by the word SEsha. The entire universe is employed by the supreme lord exactly according to his own pleasure.”
Therefore, the meaning of SEshathva as fitness to be employed according to the lord’s pleasure (ishta viniyOgArhathva) is firmly established by the scriptures.
Sruthi and smruthi support for SEshathva
The SEshathva of the individual soul towards the Supreme lord is further established by numerous Sruthi and smruthi passages.
Sruthi
यस्यास्मि न तमन्तरेमि [yajur vEdham]
(yasyAsmi na tham antharEmi)
“I belong to him alone; I shall never exist apart from him.”
smruthi
प्राणानस्मि काकुत्स्थ त्वयि वर्षशतं स्थिते [SrI rAmAyaNam AraNya kANdam]
(prANAn asmi kAkuthstha thvayi varsha Satam sthithE)
“O kAkuthstha! As long as you remain, even for hundreds of years, my very life continues only because of You.”
This expresses complete dependence upon the lord.
Again, it is declared:
दासभूताः स्वतः सर्वे ह्यात्मानः परमात्मनः ।
नान्यता लक्षणं तेषां बन्धे मोक्षे तथैव च ॥ [SrIpAncharAthra Agamam]
(dhAsabhUthA: svatha: sarvE hyAthmAna: paramAthmana: |
nAnyathA lakshaNam thEshAm bandhE mOkshE thathaiva cha ||)
Meaning:
“All individual souls are by their very nature servants of the supreme lord. Their essential characteristic is nothing other than this, both in bondage and in liberation.”
Thus, bondage does not destroy the soul’s SEshathva, nor does liberation create it. It is the soul’s eternal nature.
Again, it is taught:
स्वोज्जीवनेच्छा यदि ते स्वसत्तायां स्पृहा यदि ।
आत्मदास्यं हरेः स्वाम्यं स्वभावं च सदा स्मर ॥ [vishNu thathvam]
(svOjjIvanEchchA yadhi thE sva saththAyAm spruhA yadhi |
Athma dhAsyam harE: svAmyam svabhAvam cha sadhA smara ||)
Meaning:
“If you truly desire your own welfare, and if you value your very existence, always remember these truths:
- that your essential nature is to be the servant of hari,
- that hari is your master,
- and that this master-servant relationship is your eternal nature.”
Accordingly, both Sruthi and smruthi consistently proclaim that the individual soul exists solely as the servant of the supreme lord.
Thus, SEshathva is not merely an ethical ideal or devotional attitude. It is the very intrinsic nature (svarUpa) of the individual soul. The soul exists solely for the pleasure of the supreme lord, who may employ it directly in his own service or in the service of those who are dear to Him. This eternal relationship of SEsha and SEshi is affirmed alike by the AzhwArs, the Sruthis, the smruthis, bhAshyakArar, and the Abhiyukthas, leaving no room for any independent existence or purpose apart from him.
Conclusion
Thus, SEshathva (servitude) is established as an intrinsic and eternal attribute of the individual soul. Just as sandal paste, flowers, and betel leaves exist solely to be used according to the pleasure of another, the soul too exists without even the slightest trace of an independent purpose (sva prayOjana gandham inRikkE). By its very essential nature (svarUpa) and intrinsic qualities (svabhAva), it is fit to be employed solely according to the will of the SEshi (the supreme lord), whether directly in his service or in the service of his beloved devotees.
This truth is illustrated by nammAzhwAr, formally defined by bhAshyakArar, reaffirmed by the abhiyukthas, and conclusively established through Sruthi and smruthi. Therefore, the soul’s true identity is not independence but complete belonging to the lord. This SEshathva remains unchanged in both bondage (bandham) and liberation (mOksham), for it is the soul’s eternal svarUpa-dharmam.
Accordingly, piLLai lOkAcharyar concludes that SEshathva means being fit to be employed entirely according to the lord’s pleasure (ishta viniyOgArhathva).
adiyen vAsudhEva rAmAnuja dhAsan
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