{"id":15292,"date":"2017-04-16T11:26:40","date_gmt":"2017-04-16T11:26:40","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=15292"},"modified":"2017-04-16T11:26:40","modified_gmt":"2017-04-16T11:26:40","slug":"ramanusa-nurranthadhi-99-part-2","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2017\/04\/ramanusa-nurranthadhi-99-part-2\/","title":{"rendered":"rAmAnusa nURRanthAdhi \u2013 99 &#8211; Part 2"},"content":{"rendered":"<p style=\"text-align: center;\"><small>SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/07\/ramanusa-nurranthadhi\/\">Full Series<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2017\/04\/ramanusa-nurranthadhi-98\/\">&lt;&lt; previous pAsuram (idumE iniya suvarggaththil?)<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2017\/04\/ramanusa-nurranthadhi-99-part-1\/\">&lt;&lt; previous part (pAsuram 99 &#8211; part 1)<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2017\/02\/EmperumAnar_thirukoshtiyur.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter wp-image-14367\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2017\/02\/EmperumAnar_thirukoshtiyur.jpg\" alt=\"\" width=\"400\" height=\"464\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2017\/02\/EmperumAnar_thirukoshtiyur.jpg 485w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2017\/02\/EmperumAnar_thirukoshtiyur-258x300.jpg 258w\" sizes=\"auto, (max-width: 400px) 100vw, 400px\" \/><\/a><\/p>\n<p><em>thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn<\/em><br \/>\n<em> soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum<\/em><br \/>\n<em> niRkak kuRumbu sey neesarum mANdanar neeNilaththE<\/em><br \/>\n<em> poRkaRpakam em irAmAnusa muni pOndha pinnE\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0&#8211;\u00a0 99<\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/ramanusa-nurranthadhi-99\" target=\"_blank\" rel=\"noopener\">Listen<\/a><\/h3>\n<p><iframe loading=\"lazy\" style=\"width: 100%;\" src=\"\/\/yourlisten.com\/embed\/html5?17654805\" width=\"300\" height=\"150\" frameborder=\"0\"><\/iframe><\/p>\n<p><strong>vyAkyAnam \u2013 continued as part &#8211; 2<br \/>\n<\/strong><\/p>\n<p><strong><em>sUniya vAdharum<\/em> \u2013<\/strong> (are) <em>mAdhyamikar <\/em>who say that\u00a0<strong>only<\/strong> <em>sUnyam (voidness) <\/em>is <em>thathvam (reality)<\/em>; even though they are also in the category of <em>sAkyar<\/em>, <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a> is separating it because of its cruelty. Those spreading this <em>bhaudhdha<\/em> philosophy are of four types \u2013 <em>vaibhAshikar, sauthrAnthikan, yOgAchAran,<\/em> and, <em>mAdhyamikan<\/em>; among these, (only) the first three mentioned above have commonly accepted that knowledge is <em>kshaNikam <\/em>(momentary); other than elements and qualities of elements (<em>bhUtha bauthikam<\/em>), they did not accept <em>Agamam (vEdham<\/em>, etc).<\/p>\n<p>Among them, <em>vaibhAshikar <\/em>is \u2013 One who says &#8211; Formed by the assembling of \u201c<em>paramANu<\/em>\u201d (of each of <em>pruthvi, appu, thEjas, and vAyu <\/em>(they don\u2019t talk about <em>AkASam<\/em>)) combining to form each such category of <em>bhUtham <\/em>(element), <em>bhUthams <\/em>combine to become <em>dhEham, indhriyam,<\/em> etc., (body, faculties\/senses etc.,) at global level which is the world we see, and within those body and faculties\/senses is AthmA which is <em>prathyak<\/em> <em>AthmA<\/em>, who is<em> aham sarva gOcharan<\/em>), and so is based on <em>prathyakSham <\/em>(seen) that is the world; the knowledge about this world is transient (<em>kShaNikam<\/em>), all matters known by knowledge would be with creation and destruction, AthmA is that transient knowledge itself, thinking of world or knowledge as stable\/ever-existing is samsAram (life in material world), and realizing that such knowledge is unstable\/transient is <em>mOksham <\/em>(liberation).<\/p>\n<p><em>sauthrAnthikan<\/em> is \u2013 One who says \u2013 What is learned by knowledge by seeing external things is about the diversified nature of things (different attributes of things in the world ((<em>vaichithriyam \/ vichithram<\/em>), like its shape, color, etc.)), and that diversified nature is how knowledge understands such things even when those things do not exist anymore; since now the knowledge knows about such things based on prior seeing, it is to be concluded that such diversified knowledge (<em>vaichithriyam \/ vichithram<\/em>) of things is based on <em>anumAnam<\/em> (guess\/conjecture based on prior seeing);<\/p>\n<p>diversified nature of things in the world has created diversified nature (<em>vaichithriyam<\/em>) in knowledge;<\/p>\n<p>and such knowledge is transient (<em>kshaNikam<\/em>); thinking of world or knowledge as stable\/ever-existing is samsAram, and realizing that such knowledge is transient is <em>mOksham<\/em>.<\/p>\n<p><em>yOgAchAran<\/em> is \u2013 One who says &#8211; like attributes (<em>AkAram <\/em>(like shape, color, etc.)) of external things, knowledge (<em>gyAnam<\/em>) also has got\/knows (such) attributes, and (so) there is no need for those things to exist (<em>gyEyam<\/em>), it is there in the knowledge itself; since an external thing and the word to name it\/describe it are always together and cannot be separated, it is enough to have the knowledge about it, and the thing need not exist; knowledge itself has got such diversified information, and there is none of those external things existing; and realizing that such knowledge is transient is <em>mOksham<\/em>.<\/p>\n<p>SrI parAsara bhattar mentioned these three together as a group in: \u2018<em>yOgAchArO jagadh apalapayathra sauthrAnthikasthu , eevaichithriyAdhanumithipadham vakthi vaibhAshikasthu | prathyakSham thathkShaNikayathi thE ranganAtha! thrayO(S)pi, gyAnAthmathva kShaNabhidhurathE chakShathE thAn thath kshipAma:<\/em> <em>||<\/em> [SrI rangarAja sthavam \u2013 uththara sathakam \u2013 8]\u2019<\/p>\n<p>(Out of the four <em>baudhdhas, yOgAchAran<\/em> is hiding the world, nullifying it; <em>sauthrAnthikan <\/em>says that that world is understood by <em>anumAnam <\/em>due to varying attributes of knowledge; while <em>vaibhAshikan<\/em> is saying that this world which is there to see, as one which gets destroyed in a moment (transient); these three are saying that knowledge itself is AthmA and that knowledge is destroyed in a moment (transient); we are rejecting all these three);<\/p>\n<p>(Note: these three are described here when talking about <em>mAdhyAmikan <\/em>who argues that nothing internal or external exists. These three are included as <strong><em>sAkkiyap pEygaL<\/em><\/strong> earlier in this pAsuram; next is the one describing<strong><em> sUniya vAdhar <\/em><\/strong>separately due to their cruel arguments).<\/p>\n<p><em>mAdhyamikan <\/em>is \u2013 one who says &#8211; Understanding that there is <em>pramANam, pramEyam, and, pramAthA<\/em> is a confusion (<em>bhramam<\/em>) (of mind); only the argument of <em>sUnyam <\/em>(voidness) is the ultimate happiness;<\/p>\n<p>(What I say is what my guru <em>budhdha<\/em> said, but) the aforementioned three followers said that there is existence of mind and sentience, etc., and that there is existence of transient knowledge \u2013 these are only based on the learning from guru who taught them these based on their level of ability to understand \/ inclination to follow.<\/p>\n<p>Thus <em>mAdhyamikan<\/em> says, as said in <em>\u2018nasan nachAsan na sath asath nachApyanubhayAthmakam chathush kOti vinir muktham thaththvam mAdhyamikO vidhu:<\/em>\u2019, it cannot be said as<em> sath, asath, or sadh asth<\/em>, or different from <em>sadh asath<\/em> \u2013 one which is distinguished from these is the <em>thathvam<\/em>; knowing that it is <em>sUnyam <\/em>in <em>sUnyam<\/em>, is <em>mOksham<\/em> (understanding with AthmA which is <em>sUnyam<\/em>, that it is all sUnyam is <em>mOksham<\/em>)\u2013 is how they show as greatness of their philosophy.<\/p>\n<p>(His argument as an example: Is something made from an existent thing or non-existent thing? If from non-existent thing, then how can a non-existent thing result in an existent thing? So it would be just a non-existent thing only as a result; if you say that from an existing thing (mud), a so far non-existent thing is formed (pot), then \u2013 it is possible to make pot only when mud becomes non-existent (converted to pot); so it is also about non-existent ones \u2013 so everything is non-existent, that is <em>sUnyam<\/em>).<\/p>\n<p><strong>{<\/strong> Summary of these <strong>four <em>baudhdha <\/em>philosophies<\/strong>:<\/p>\n<table>\n<tbody>\n<tr>\n<td width=\"123\"><strong>Philosophy<\/strong><\/td>\n<td width=\"123\"><strong>External world<\/strong><\/td>\n<td width=\"123\"><strong>Knowledge (Internal)<\/strong><\/td>\n<td width=\"123\"><em><strong>samsAram<\/strong><\/em><\/td>\n<td width=\"123\"><em><strong>mOksham<\/strong><\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"123\"><em>vaibhAshikar<\/em><\/td>\n<td width=\"123\">Exists, understood by <em>prathyakSham<\/em> (seeing, etc.)<\/td>\n<td width=\"123\">Exists but Transient (<em>kshaNikam<\/em>)<\/td>\n<td width=\"123\">is &#8211; Not understanding this about knowledge<\/td>\n<td width=\"123\">is &#8211; Understanding this about knowledge<\/td>\n<\/tr>\n<tr>\n<td width=\"123\"><em>sauthrAnthikar<\/em><\/td>\n<td width=\"123\">Understood by <em>anumAnam <\/em>(based on prior experience \/ conjecture)<\/td>\n<td width=\"123\">Exists but Transient<\/td>\n<td width=\"123\">is &#8211; Not understanding this about knowledge<\/td>\n<td width=\"123\">is &#8211; Understanding this about knowledge<\/td>\n<\/tr>\n<tr>\n<td width=\"123\"><em>yOgachAran<\/em><\/td>\n<td width=\"123\"><em>sUnyam <\/em>(Not exists)<\/td>\n<td width=\"123\">Exists but Transient<\/td>\n<td width=\"123\">is &#8211; Not understanding this about knowledge<\/td>\n<td width=\"123\">is &#8211; Understanding this about knowledge<\/td>\n<\/tr>\n<tr>\n<td width=\"123\"><em>mAdhyamikar<\/em><\/td>\n<td width=\"123\"><em>sUnyam <\/em>(Not exists)<\/td>\n<td width=\"123\"><em>sUnyam<\/em> (Not exists)<\/td>\n<td width=\"123\">is \u2013 Not understanding that everything is <em>sUnyam<\/em>?<\/td>\n<td width=\"123\">is \u2013 Understanding that everything is <em>sUnyam<\/em> (he accepts there is <em>mOksham<\/em>)<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><strong>}<\/strong><\/p>\n<p><strong><em>nAn maRaiyum niRkak kuRumbu sey neesarum<\/em> \u2013 <\/strong>unlike those <em>baudhdha<\/em>, etc., (who as seen previously, did not accept \u2018<em>Sabdham<\/em>\u2019 (SAsthram) as reference as they considered it as <em>anumAnam<\/em>, <em>sUnyam<\/em>, etc.), the <em>mAyAvAdhis<\/em> discussed here, while accepting the four vEdhas that are rig etc., as authoritative reference, did not say the true inner meanings as shown by <em>upabrahmaNa<\/em>, <em>upabrahmitham<\/em>, due to their <em>thAmasa (ignorant)<\/em> mind that is \u2018<em>sarva arthAn vipareethAnScha budhdhissA pArtha thAmasee<\/em> [<a href=\"http:\/\/githa.koyil.org\/\">SrI bhagavath gIthA<\/a>]\u2019 (Oh <em>arjuna<\/em>! Your mind of <em>thamas<\/em> is pulling you to some other meaning), they came up with untrue\/contrary meanings, and setting true meanings aside into corner and confusing the people of the world by their deceptive arguments, and as said in \u2018<em>bibhEthyalpa SruthAth vEdhOmAmayam pratharishyathi<\/em>\u2019 (Without understanding properly he has given wrong meanings (says vEdham)), \u00a0even as they are accepting vEdhas, even as they are as sages, they are very lowly (for misinterpreting) \u2013 such <em>mAyAvAdhis<\/em>;<\/p>\n<p>Saying<em> kuRumbu sey neechar<\/em> \u2013 is about <em>Sankara, bhAskara, <\/em>and yAdhava together &#8211; for these three, <em>pramANam <\/em>(reference\/SAsthram, vEdham), and <em>pramEyam<\/em> (knowledge (from <em>pramANam<\/em>)) are accepted in the same manner;<\/p>\n<p><em>Sankaran<\/em> is \u2013 One who says:\u00a0 Since it is said \u2018<em>sadhEva sOmyEdhamagra Aseeth EkamEva adhvitheeyam<\/em>\u2019 (Oh saumya (beautiful child)! brahmam was <em>sath <\/em>(existing) during <em>pralayam<\/em> (annihilaition), before that it was <em>sath<\/em>, it was as One and there is no other second entity), <em>nirviSEsha chinmAthram<\/em> itself is brahmam (brahmam is without having any of three types of <em>bhEdham <\/em>(differentiation from others and itself) (that is, not having <em>sajAtheeya<\/em> (nothing of its kinds),<em> vijAtheeya<\/em> (nothing of some other kind),<em> svagatha bhEdhams <\/em>(no <em>difference within itself)<\/em>), does not have any qualities (like form, name, etc), it is with just knowledge only; it is <em>anirvachaneeyam <\/em>(not describable)),<\/p>\n<p>and since it is said, \u2018<em>Evam jAgrath prapanchOyam mayi mAyA vijrumbitha:<\/em>\u2019 (brahmam is affected by ignorance (<em>avidhyA<\/em>) and gets confused (<em>bhrama<\/em>) ) \u2013 this world that is there to see, is learned to be present due to <em>mAyA<\/em>, and so would be false in existence;<\/p>\n<p>and since it is said <em>\u2018indhrOmAyadhi: pururUpa eetheeyathE<\/em>\u2019, that brahmam itself is affected by <em>mAyA<\/em> and gets confused \u2013 and that is samsAram (being in this world); and when this confusion is eliminated by understanding that those things created by it and itself are same and thus gets <em>aikya bhAvanA (realising the singular nature)<\/em> \u2013 then that is <em>mOksham<\/em>.<\/p>\n<p>(<em>upAdhi<\/em> (one which causes confusion) is the body, and it gets confused that there is jeevAthmA in each body; both bodies and jeevAthmAs are non-existent; only brahmam exists, is the argument of <em>Sankaran<\/em>)<\/p>\n<p>bhAskaran is \u2013 One who says: Since it is said, \u2018<em>avidhyOpa bhramitham brahma jeeva ithyabitheeyathE<\/em>\u2019 (brahmam itself thinks of itself as <em>jeevan <\/em>(AthmA), due to being covered by ignorance (<em>avidhyai<\/em>)); that brahmam, getting combined with mind and other senses\/faculties of bodies which Do exist, attains the imagined state as a <em>jeeva<\/em> (AthmA) due to confusion \u2013 that, is samsAram; (like a mirror which Does exist, and the reflections within it which do not exist inside the mirror; mirror is <em>upAdhi <\/em>since it is due to mirror that one thinks that the things shown by mirror are true),\u00a0 (unlike <em>Sankaran<\/em>, existence of <em>upAdhi <\/em>(bodies, etc.) is accepted by <em>bhAskaran<\/em>);<\/p>\n<p>The thought that the world is true (example, what is reflected in the mirror) would not go away for brahmam by an understanding knowledge that what is seen does not exist ((example) because by looking at the mirror again it would think that those things reflected are existing), so as said in \u2018<em>vidhyAncha <strong>a<\/strong>vidhyAncha yasthath vEdha ubhaya(gm)saha \u2013 vidhyayA mruthyum theerthvA avidhyA amrutham aSnuthE<\/em>\u2019 (~by karmam remove samsAram and by <em>gyAnam <\/em>attain <em>mOksham<\/em>), by breaking the <em>upAdhi<\/em> (body) (like breaking the mirror, so that it would be clear for ever that what would have been seen in it is known to be not existing), the way to break that <em>upAdhi <\/em>is by the knowledge of <em>upAsanam <\/em>(worship\/meditation) which is as per the <em>varNASramam<\/em>, as said by the vEdham, in \u2018<em>thathvamasi<\/em>\u2019 etc.<\/p>\n<p>Once the <em>upAdhi<\/em> is destroyed, as said in \u2018<em>gata dhvamsE gatAkASO na bhinna: napasAyathA\u2019\u00a0 <\/em>(there is space (<em>AkASam<\/em>) inside a pot, and there is space beyond (outside) it (<em>mAhA AkASam<\/em>); once the pot is broken, these two spaces would get combined; in the same way once <em>upAdhi <\/em>(body) is gotten rid of, then AthmA that is inside and outside would become one), like the combining of space once a pot is broken, when <em>upAdhi<\/em> (body, etc.) is removed, AthmA and brahmam <em>(paramAthmA)<\/em> would be combined and become one \u2013 and that is <em>mOksham<\/em>.<\/p>\n<p><em>yAdhavan<\/em> is \u2013 One who says:\u00a0 When thinking that brahmam which is existing, being true, and with non-sentient and sentient which are Not different from itself, \u00a0brahmam is confused by thinking that such non-sentient and sentient are different from itself \u2013 this is samsAram (tied to being in this world, with such confusions).<\/p>\n<p>Since it is said as \u2018<em>vidhyAncha avidhyAncha\u2019, and \u2018upAbhyAmEva pakShAbhyAm yathAkE pakShINAm gathi: &#8211; thadhaiva gyAna karmabhyAm prApyathE brahma SAsvatham<\/em>\u2019 (Like how a bird needs two wings to fly, one needs <em>karmam <\/em>(deeds) and <em>gyAnam <\/em>(knowledge) together by which to destroy the <em>upAdhi <\/em>(knowledge of <em>bhEdham <\/em>(thinking that it is different from non-sentient and sentient)) and so attain <em>mOksham<\/em>),<\/p>\n<p>by the combining of knowledge (<em>gyAnam<\/em>) and <em>karmam<\/em>, that knowledge of <em>bhEdham<\/em> (differentiating) would be destroyed \u2013 and that, is <em>mOksham<\/em>.<\/p>\n<p>It is <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/08\/17\/divya-dhampathi\/\">emperumAn<\/a> himself and also through <em>rudhran<\/em>, who spread these philosophies to confuse the <em>asuras<\/em> and <em>rAkShasas<\/em> who were not following <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/08\/17\/divya-dhampathi\/\"><em>emperumAn<\/em><\/a>\u2019s orders (which he gave through SAsthram, etc).<\/p>\n<p>(Details of that would be continued in the next part).<\/p>\n<p>Summary of three philosophies that mis-interpret vEdhas, as discussed above.<\/p>\n<table>\n<tbody>\n<tr>\n<td width=\"123\"><strong>Philosophy<\/strong><\/td>\n<td width=\"123\"><strong>External world<\/strong><\/td>\n<td width=\"123\"><em><strong>samsAram<\/strong><\/em><\/td>\n<td width=\"123\"><em><strong>mOksham<\/strong><\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"123\"><em>Sankara<\/em><\/td>\n<td width=\"123\">Not exists<\/td>\n<td width=\"123\">is the thinking of brahmam that the world exists.<\/p>\n<p>&nbsp;<\/p>\n<p>brahmam does not have any quality, place, etc.<\/td>\n<td width=\"123\">is \u2013 when this confusion is eliminated by understanding that those things created by it and itself are same and thus gets<em> aikkya bhAvanai.<\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"123\"><em>bhAskara<\/em><\/td>\n<td width=\"123\">Body, mind, senses exist<\/td>\n<td width=\"123\">is the combining of brahmam with body, mind, senses, etc., and thinking that it is a <em>jeevAthmA<\/em><\/td>\n<td width=\"123\">is \u2013 By <em>karmam<\/em> and by <em>gyAnam<\/em> need to remove the confusion, and attain <em>mOksham<\/em> respectively.<\/td>\n<\/tr>\n<tr>\n<td width=\"123\"><em>yAdhava<\/em><\/td>\n<td width=\"123\">Not exists<\/td>\n<td width=\"123\">is \u2013 thinking that sentient and non-sentient are different from itself<\/td>\n<td width=\"123\">is \u2013 By the \u00a0combining of <em>karmam<\/em> and <em>gyAnam<\/em>, remove the confusion and attain <em>mOksham<\/em><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><strong>{ <\/strong>To be continued in Part 3<strong> }<\/strong><\/p>\n<p><strong>From AzhwAr thirunagari SrI u.vE. vi(dhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr\u2019s \u2018<\/strong><strong>amudha virundhu<\/strong><strong>\u2019 :<\/strong><\/p>\n<p><strong>(Continued as part &#8211; 2)<\/strong><\/p>\n<p><strong>nAn maRaiyum niRkak kuRumbu sey neesarum \u2013 <\/strong>by this he talks about <em>kudhrushtis<\/em> (those who mis-interpret vEdhas). The others that are <em>jaina<\/em> and <em>bhudhdha<\/em> did not have any reference text so they set their philosophy by whatever came to their mind; but <em>kudhrushtis<\/em> took vEdhas as reference, but without being under its control they forced their own opinions on those vEdhas. Oh! what a sorrow this is! \u2013 laments <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2013\/03\/26\/thiruvarangathu-amudhanar\/\">amudhanAr<\/a>.<\/p>\n<p><strong>neesar \u2013 <\/strong>lowly people. As said in \u2018<em>niRam kiLarndha karum sOdhi nedunthagaiyai ninAiyAdhAr <strong>neesar<\/strong> thAmE<\/em> [periya thirumozhi \u2013 11.6.8]\u2019, having the black hued divine body, naturally present greatness of knowledge, strength, and actions (for <a href=\"https:\/\/acharyas.koyil.org\/index.php\/2012\/08\/17\/divya-dhampathi\/\"><em>emperumAn<\/em><\/a>) are the meanings from the four vEdhas \u2013 not taking up these meanings are the <em>kudhrushtis<\/em> \u2013 so they are lowly.<\/p>\n<p><strong>{ <\/strong>To be continued in part 3<strong> }<br \/>\n<\/strong><\/p>\n<p style=\"text-align: center;\">\u2013 \u2013 \u2013 \u2013 \u2013<\/p>\n<p>Translation: raghurAm SrInivAsa dasan<\/p>\n<p>archived in <a href=\"https:\/\/divyaprabandham.koyil.org\">https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n<p>pramEyam (goal) \u2013 <a href=\"https:\/\/koyil.org\/\">https:\/\/koyil.org<\/a><br \/>\npramANam (scriptures) \u2013 <a href=\"http:\/\/granthams.koyil.org\/\">http:\/\/granthams.koyil.org\/<\/a><br \/>\npramAthA (preceptors) \u2013 <a href=\"http:\/\/acharyas.koyil.org\">http:\/\/acharyas.koyil.org<\/a><br \/>\nSrIvaishNava education\/kids portal \u2013 <a href=\"https:\/\/pillai.koyil.org\/\">http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series &lt;&lt; previous pAsuram (idumE iniya suvarggaththil?) &lt;&lt; previous part (pAsuram 99 &#8211; part 1) thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum niRkak kuRumbu sey neesarum mANdanar neeNilaththE poRkaRpakam em irAmAnusa muni pOndha pinnE\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0&#8211;\u00a0 99 Listen vyAkyAnam \u2013 continued &#8230; <a title=\"rAmAnusa nURRanthAdhi \u2013 99 &#8211; Part 2\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2017\/04\/ramanusa-nurranthadhi-99-part-2\/\" aria-label=\"Read more about rAmAnusa nURRanthAdhi \u2013 99 &#8211; Part 2\">Read more<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,26],"tags":[119,217,421,422,425,426,509,510],"class_list":["post-15292","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-ramanusa-nurranthadhi","tag-amudhanar","tag-emperumanar","tag-nurrandhadhi","tag-nurranthadhi","tag-nutrandhadhi","tag-nutranthadhi","tag-ramanujar","tag-ramanusa"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/15292","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=15292"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/15292\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=15292"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=15292"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=15292"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}