Sutra:
91. Isvaran thanakkEyAyirukkum; aciththu piRarkkEyAyirukkum; AthmA thanakkum piRarkkum pothuvAyirukkumenRu muRpatta ninaivu; angnganinRikkE, aciththaip pOlE *thankkEyAga enaik koLLa* vENumenkiRathu namaSSAl.

Meaning:
What is the thought in the jIva before the meaning of the nama: takes root in the mind? The Lord who is completely independent stands as His own meaning. The acit which is completely dependent stands for others. Previously the soul thinks that because it has knowledge it stands as its own meaning some times and because it has sEshatvam it stands for others some times. But, through the nama: it becomes like the acit and as told by Azhvar "thanakkEyAgavenaik koLLumeethE enakkE kaNNanai yAn koL siRappE" it stands only for Him.

Sri PBA Swami's Sarartha Deepikai:
The thought that a soul would have prior to and after understanding the namaS is shown here.

There are three tattvas (principles) known as Cit, Acit and Isvara. Isvara is self dependent (or independent) and as such stands for Himself. Acit has no consciousness and as such cannot be for itself and is there for others. Prior to understanding the namaS, because the chetana has sEshatvam as said in the suppressed fourth case and knowledge as said in the makAram, he thinks that he stands in common between being for himself and being for others.

Once the meaning of the namaS is fully soaked into the mind, just as the acit which has no consciousness stands only for others, so too the soul realizes that he stands only for Him. This is what is told by Azhvar in "thanakkEyAgavenaik koLLumeethE enakkE kaNNanai yAn koL siRappE", where he says that the soul should be distributed only for Him. Therefore, this is thought that fructifies from the understanding of the nama:.