The Visishtadvaita philosophy establishes that the entire creation comprising the chetana and the achetana is the sarira of the Paramatma who is the atma, the Sariri. He is Supreme Seshi and there is no end to His glories. Based on this relationship, the acharyas in this tradition have shown that all beings are the sesha, that is, subservient to the Lord, and to serve Him is their only goal, pointed out Asuri Sri Madhavachariar in a discourse. The acharya corrects the jivatma’s perception of his role and duty in life. The atma within is distinct from the body and the individual jiva is distinct from the Paramatma. The atma is immortal and of the essence of jnana and ananda. Neither is the jivatma independent nor is he the master of his own life. He exists only to serve Him.
But owing to the endless effect of maya and karma, the feeling of I and Mine has taken firm root in the jivatma who thinks he is endowed with the individual freedom and right to think, act and speak according to the time, place and milieu in which he is placed in every birth. He is forced to continue in samsara thus. So, the acharya directs the jivatma to serve the Paramatma who is the sole ruler and protector of the universe and is of the essence of the exceptional qualities of Saulabhya and Saushilya. Could there be any better purpose to a jivatma’s life?
One can imbibe the dasa bhava or the spirit of service from Lakshmana whose only aim is to serve Rama, and he does this willingly. It is not only because Rama is his elder brother, but Rama’s incomparable qualities have enslaved Lakshmana. He derives total satisfaction in serving such an exalted Being. That is why Valmiki calls Lakshmana ‘Lakshmi Sampanna’ meaning one endowed with the invaluable wealth of serving Lord at all times.
