SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
Since these joy and sorrow apply to each individual based on their karma and situation, their ultimate state is explained here.
chUrNikai 4
ivaRRukku ellai inbuthunbaLi panmAmAyaththu azhundhugaiyum kaLippum kavarvumaRRup pErinbaththu inbuRugaiyum
Simple Explanation
To be immersed in the greatly amazing matters such as Sabdham, sparSam, rUpam, rasam and gandham which are in samsAram, which creates sorrow, and to be freed from all karma and sorrow and be joyful in paramapadham which creates great joy, are the ultimate states of joy and sorrow.
vyAkyAnam (Commentary)
That is
dhukkaththukkup paramAvadhi inbu thunbaLi panmA mAyaththu azhundhugai
Starting with “inbu thunbaLi” – due to contact with prakruthi (samsAram – matter) which is causing joy and sorrow, which is eternal and difficult to cross-over, one is bound in births; Sabdham (sound), sparSam (touch), rUpam (form), rasam (taste) and gandham (smell) which are variegated, which will not let those who are caught in them to escape and which will bewilder even the wisest as said in thiruvAimozhi 7.1.8 “in amudhenath thOnRi” (appearing to be sweet nectar) stop the AthmAs from becoming freed from births; being caught in such Sabdham etc as said in thiruvAsiriyam 6 “azhundhumA” (being fully sunk), being sunk in samsAram which is said to be “anantha klESa bhAjanam” (abode of endless sorrows).
sukaththukkup paramAvadhi kaLippum kavarvum aRRup pErinbaththu inbuRugai
In thiruvAimozhi 2.3.10, starting with “kaLippum kavarvum aRRu” (Being free from worldly joy (on worldly gains) and craving (for such gains when in lack of such gains)), being freed from (a) the pride which comes with attaining worldly pleasures which are having defects such as being insignificant, being temporary etc, and (b) the sorrow which comes when those are not attained, after eliminating the six types of changes (being present, being born, growing etc), attaining a divine form which is filled with Sudhdha sathvam (pure goodness) and hence shining, and uniting with the groups of devotees in paramapadham which is said to be filled with unlimited bliss as said in thiruvAimozhi 10.9.11 “andhamil pErinbaththu” (endless bliss). Being in such a situation, being free from all burdens and being blissful in continuous experience of bhagavAn as said in thiruvAimozhi 8.10.5 “suzhipattOdum sudarch chOdhi veLLaththu inbuRRu” (paramapadham which has whirling and continuously running radiance).
adiyen sarathy ramanuja dasan
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