SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
The reason for this type of sorrow and happiness to happen to a jIvAthma is explained in this sUthram.
chUrNikai 5
ananthaklESa nirathiSayAnandha hEthu – maRandhEn aRiyagilAdhE uNarvilEn ENilEn ayarthenRum uyyum vagai ninRavonRai nangaRindhanan uNarvinuLLE AmbarisenRum sollugiRa gyAthavya panchaka gyAna agyAnangaL
Simple Explanation
The reason for endless sorrow and great joy – lack of knowledge about artha panchakam and having knowledge about artha panchakam, which is to be known.
vyAkyAnam (Commentary)
That is :
anantha klESa hEthu
As said in jithanthE SlOkam 1-4 says “samsAra sAgaram ghOram anantha klESa bhAjanam l thvAmEva SaraNam prApya nistharanthi manIshishaNa: ll” (The ocean of samsAram is the repository for innumerable sorrows and is very cruel. Those who have won over their minds will attain you as the means and cross this ocean of samsAram), the reason for endless sorrow which occurs due to the connection with samsAram, is – the absence of knowledge about artha panchakam which are to be known and which includes ignorance in the matters of 1) para (bhagavAn) as said in periya thirumozhi 6.2.2 “maRandhEn unnai munnam” (I have forgotten about you previously), 2) AthmA (self) as said in thiruvAimozhi 2.9.9 “ennai aRiyagilAdhE” (without knowing about me), 3) virOdhi (hurdles) as said in periya thirumozhi 1.6.6 “Odiyum uzhanRum uyirgaLE konREn uNarvilEn” (Having mind which is not engaging in good aspects, having performed acts which cause anger in others, having enjoyed hunting with dogs etc, running far, anguishing, having killed creatures) 4) upAyam (means) as said in periya thirumozhi 1.6.1 “piRavi nOy aRuppAn ENilEn irundhEn” (I, who am foolish, did not think about eliminating the disease of samsAram (cycle of birth/death)) and 5) purushArtham (goal) as said in periya thiruvandhAdhi 82 “Azhiyangai ammAnai EththAdhu ayarththu” (being ignorant, not praising emperumAn who had in his beautiful hand, the signet ring).
nirathiSaya Anandha hEthu
As said in SrIvishNu purANam 6.5.59 “nirasthAthiSaya AhlAdha sukabhAvaika lakshaNA” (the pure joy which is able to push over the joy of this world), the reason for great joy which occurs due to mOksham which is in the form of attaining bhagavAn, is – knowledge in artha panchakam which are to be known in the matters of 1) para (bhagavAn) as said in periya thirumozhi 6.3.6 “ninnai nenjil uyyum vagai uNarndhEn” (I realised you in my heart for my liberation), 2) AthmA as said in thiruvAimozhi 8.8.4 “ninRa onRai uNarndhEnE” (I understood him who is the meaning of the word “aham” (I)) 3) virOdhi as said in thiruvAimozhi 5.7.8 “agaRRa nI vaiththa mAya val aim pulangaL Am avai nangaRindhanan” (I have truly well understood the senses which are created by you, having amazing nature (of not mixing with each other) and not defeatable, to banish those who are turning away from you) 4) upAyam as said in thiruvAimozhi 8.8.3 “avanadharuLAl uRal poruttu en uNarvil uLLE iruththinEn adhuvum avanadhinnaruLE” (To reach emperumAn, by his grace, I placed him, the distinguished one who is the controller of nithyasUris who are having abundant knowledge, in my knowledge which is in the form of desire; that desire too was caused by his causeless mercy) and 5) purushArtham as said in thirumAlai 38 “Am parisu aRindhukoNdu” (knowing bhagavath kainkaryam (service to emperumAn) which is the purushArtham (benefit) for AthmA’s true nature).
With this, since it is said “gyAnAn mOksha: agyAnAth samsAra:” (knowledge leads to liberation and ignorance leads to bondage), as said in hArItha smruthi 8-141 “prApyasya brahmanO rUpam prApthuScha prathyagAthmana: | prApthyupAyam palam prApthEs thathA prApthi virOdhi cha | vadhanthi sakalA vEdhA: sEthihAsa purANakA: | munayaScha mahAthmAnO vEdha vEdhArtha vEdhina: ||” (All vEdhams together with ithihAsas and purANas, and those great sages who know the text and meaning of vEdhams speak about artha panchakam – the nature of brahmam which is to be attained, the nature of jIvAthmA who attains brahmam, the means [for jIvAthmA to attain brahmam], the benefit [for jIvAthmA] after attaining brahmam and the hurdles which stop the attainment), not having knowledge in artha panchakam which is the essence of all SAsthrams and which is to be known compulsorily for liberation of AthmA, and having knowledge about the same are the reasons for bondage and liberation respectively.
adiyen sarathy ramanuja dasan
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