SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
mannum kadungadhirOn maNdalaththin nannaduvuL 16
annadhOr illiyinUdupOy vIdennum
thonneRikkaN senRAraich chollumingaL sollAdhE 17
Word by word meaning
uLadhu ennil – in the event that (the mOksha whose presence I deny completely) is present
mannum kadum kadhirOn maNdalaththin nal naduvuL – right at the central region of sun, whose rays are permanent and fierce
annadhu Or illiyin Udu pOy – through the path of that subtle hole, which cannot be described by words
vIdu ennum thol neRikkaN senRArai sollumingaL – show those who have gone to that location which you call as mOksham, and returned
sollAdhE – instead of showing such persons
uLadhennil – AzhwAr says that to start with, such a mOksha does not exist at all. To say that mOksham exists is an oxymoron, much similar to saying “Let him be drenched by fire”. Even if one were to say stubbornly that it exists, how is that mOksha? How to reach it? AzhwAr says . .
mannum kadum kadhirOn maNdalaththin nannduvuL – one has to traverse through the central region of sun whose rays are everlasting and are such extremely hot that one cannot approach them. Even when sun is hundreds of thousands of miles away from him, his rays are so hot that he is not able to bear it. And, it seems that he has to not just go abutting that sun, but go right through his central region.
annadhOr illiyinUdu pOy – when that muktha (soul liberated from samsAram and proceeding towards mOksham) goes through, he cannot walk on a broad pathway but go through a narrow path.
annadhOr illi – other than saying annadhu (it is like that), it cannot be described clearly as it is that fine a hole (extremely narrow).
vIdennum thonneRikkaN senRArai sollumingaL – it seems that this muktha will be greeted by everyone, with the greatness of having the regal connection with bhagavAn appearing on him, and will be treated like royalty. It also appears that he (bhagavAn) will wait till the samsAri’s (one who lives in samsAram, the materialistic realm) body falls and then will reveal his face, just as it is said in brahmA sUthram 4-2-16 “hArdhAdhanugrahItha:” (the muktha jIva (the liberated soul) travels, knowing the path to take, having been blessed by paramAthmA who is residing in his heart). It seems that sarvESvara (lord of all) will hand over the muktha to a set of celestial entities called AdhivAhars and that he himself would lead them, holding a lamp in his hand. Showing them the path [to mOksham]. Let me see if you could show one person who says “I have gone to mOksham which is being spoken of like this; I have seen this; I have enjoyed this” and has come back. At the least, if one who has gone there and returned, says this, that could be considered as proof. But there is no way that this could be done.
sollAdhE – Instead of praising this after revealing the proof (of the presence of mOksha) either through prathyaksha (explicit means) or anumAna (inductive logic) . . . .
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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