<< Part 4<\/a><\/p>\n 41. mahAsvana: (\u092e\u0939\u093e\u0938\u094d\u0935\u0928\u0903)<\/p>\n Another characteristic of the same supreme\u00a0 soul is shown with this name mahAsvana: \u2013 the one with a great sound. The name means \u2018the one who possesses divine sound\u2019.<\/p>\n The\u00a0 chandhOgya upanishath\u00a0 says \u201chis name is \u2018uth\u2019\u201d. The names and forms of such a one are elaborated in the vEdhas\u00a0 thus: \u201cHe is verily the vEdhas. He is the one who shines within the sun. He is the golden hued\u00a0 supreme lord \u201d.<\/p>\n Thus, he\u00a0 is only said to be the form of all the vEdhas . He is also the most eligible entity for worship, since he\u00a0 is only propounded by the sAvithri .<\/p>\n Therefore, the mOksha dharma\u00a0 says thus: \u201c\u2026Me, who is the support for all knowledge, the eternal soul, and the one who resides in the sun\u2026\u201d<\/p>\n Etymology: The one who possesses a great\/divine sound and the one who is greatly praised by all vEdhas\u00a0 is called \u2018mahAsvana:\u2019. .<\/p>\n \u092e\u0939\u093e\u0928\u094d \u092a\u0942\u091c\u094d\u092f\u0903 \u0924\u094d\u0930\u092f\u0940\u0930\u0942\u092a\u0903 \u0938\u094d\u0935\u0928\u094a \u092f\u0938\u094d\u092f \u092e\u0939\u093e\u0938\u094d\u0935\u0928\u0903 |<\/p>\n 42. anAdhinidhana: (\u0905\u0928\u093e\u0926\u093f\u0928\u093f\u0927\u0928\u0903)<\/p>\n Verily the same supreme soul\u00a0 who is characterized by these divine names and forms expounded till now is referred to by the name\u00a0 \u2018anAdhinidhana: \u2013 the one who has no beginning or end.<\/p>\n He is ever youthful (as the scriptures praise him\u00a0 as \u2018nithya yuvA\u2019 \u0928\u093f\u0924\u094d\u092f\u092f\u0941\u0935\u093e). So he is free from births, aging, and other shortcomings. Thus he\u00a0 is eternal. This \u2018eternity\u2019 doesn\u2019t just stop at the soul \u2013 meaning, the eternity is not just for the nature of supreme soul . In fact, all souls \u2013 supreme\u00a0 or otherwise (such as right from four faced brahmA downwards) \u2013 are eternal only. Rather, this eternity is extended to his divine forms.<\/p>\n The scriptures say thus:<\/p>\n All of these and more scriptural statements which are thousands in numbers only suggest that he\u00a0 takes on various divine forms which are flawless, dark hued (like the clouds) and effulgent \u2013 like the charming streak of lightening in the middle of dark clouds, with extraordinary charm and beauty (both \u2013 individual organs as well as collective), youthfulness, and other complimenting characteristics \u2013 all out of his\u00a0 own free will.<\/p>\n Many more illustrations can be seen to this regard:<\/p>\n From all these statements, since we learn that he\u00a0 is only the cause of all creations at all times, he\u00a0 is verily the embodiment of uniquely identifying characteristics such as knowledge etc, he\u00a0 is beyond ignorance, he is beyond the clutches of birth and other transformations of this lower nature, he\u00a0 is eternal and beyond the effects of time, and due to many more such supreme characteristics of his , the eternal nature of his\u00a0 divine forms are well established.<\/p>\n These divine forms and beauty of bhagavAn<\/a> expounded by such powerful statements in the Agamas\u00a0 and other scriptures are so authentic that they are simply not affected by the doubts whether such forms are imaginary or earned. That is also one of the reasons why the arguers of \u2018formless\u2019 nature of bhagavAn<\/a> can be easily refuted by saying \u201cbhagavAn does not possess forms which are flawed by many blemishes in this lower nature\u201d (instead, he possesses flawless bodies and forms).<\/p>\n This is further reinforced by scriptural statements that opine thus:<\/p>\n All these statements are seen in the scriptures themselves.<\/p>\n Even SrI vEdha vyAsa\u00a0 as well as the commentators of his brahma sUthras\u00a0 have clearly established the eternal forms of bhagavAn<\/a> with various aphorisms such as \u201chis forms are beyond the grasp of our external senses, since the scriptures say they are perceptible only to our inner sense (or intellect)\u201d, \u201csuch\u00a0 is the form of the one who created these worlds\u201d, etc.<\/p>\n Even in his\u00a0 divine incarnations, his\u00a0 birth and death are not similar to that of other individual souls. Rather, it is just like an actor entering the stage from the side wings, and disappearing later (He just comes into this nature from his\u00a0 superior nature paramapatham , and disappears from here in his form).<\/p>\n Even in the mOksha dharma , bhagavAn<\/a> himself\u00a0 declares thus: \u201cOh dhEvas! this form of mine with four arms is very special and this is how I am present in my supreme abode. This is the form in which I henceforth reside in this world. This form is beyond comprehension. Worship this form of mine\u201d.<\/p>\n In the rAmAyaNa,\u00a0 the demigods pray thus to the\u00a0 supreme lord: \u201c\u2026having killed that mighty rAvaNa,\u00a0 return to your supreme abode, which is free from all blemishes\u201d.<\/p>\n The same rAmAyana\u00a0 also says thus: \u201cThat SrI rAma\u00a0 entered the supreme vaishNava effulgence (or paramapadham) along with his\u00a0 divine body and his followers\u201d.<\/p>\n Etymology: He who has no beginning and no end, such a one is called\u00a0 \u2018anAdhinidhana:\u2019. . Also, only since he is called \u2018anAdhinidhana:\u2019 , he\u00a0 is said to possess an ever youthful divine form.<\/p>\n \u092f\u0938\u094d\u092f \u0906\u0926\u093f-\u0928\u093f\u0927\u0928\u0902 \u0928\u093e\u0938\u094d\u0924\u093f \u0905\u0928\u093e\u0926\u093f\u0928\u093f\u0927\u0928\u0936\u094d\u091a \u0938\u0903 | 43. dhAthA \u00a0(\u0927\u093e\u0924\u093e) (also repeated in 951)<\/p>\n Since bhagavAn<\/a>\u00a0 is the original cause of all these creations, he\u00a0 is also different from the ordinary creators \u2013 the four faced brahmA and the like. This is shown with the divine name \u2018dhAthA\u2019 \u2019 \u2013 the one who creates.<\/p>\n The \u2018thrun\u2019\u00a0 (\u0924\u0943\u0928\u094d) adjunct is used here, akin to the divine name \u2018bharthA\u2019\u00a0 (as already seen in the 33rd divine name).<\/p>\n This divine name means to indicate that\u00a0 bhagavAn \u2013 with his form as \u2018anirudhdha\u2019 \u00a0 (one of the four vyUha vAsudhEvas ) \u2013 impregnates the cause of all insentient entities namely \u2018prakruthi\u2019 \u00a0 with all sentient entities namely individual souls, in order to carry out the further processes of creation with the four faced brahmA.\u00a0 This is shown in one of the scriptural statements (bhagavath gIthA<\/a>) where bhagavAn declares \u201cOh arjuna, , the primordial nature is the origin of all material objects. Within that primordial nature, I impregnate the individual souls to continue creation. This union of insentient and sentient entities will further lead to all this creation\u201d.<\/p>\n This is also reiterated in other scriptures. For instance, the maula samhitha\u00a0 says thus: \u201cthe originator of all \u2013 \u2018dhAthA\u2019 by name \u2013 impregnates the seed of karma into the primordial nature\u201d. The manu smrithi \u00a0 says \u201cHe created only water in the beginning. He placed his energy in it\u201d, etc.<\/p>\n Etymology: The one who placed the collection of individual souls within the origin of insentient entities namely prakruthi\u00a0 for further creation by the four faced brahmA is called \u2018dhAthA\u2019. .<\/p>\n \u0905\u091a\u093f\u0924\u094d \u0938\u092e\u0937\u094d\u091f\u093f\u092d\u0942\u0924\u093e\u092f\u093e\u0902 \u092a\u094d\u0930\u0915\u0943\u0924\u094c \u091a\u093f\u0924\u094d \u0938\u092e\u0937\u094d\u091f\u093f\u0915\u092e\u094d | 44. vidhAthA \u00a0(\u0935\u093f\u0927\u093e\u0924\u093e) (also repeated in 485)<\/p>\n The one who transforms the foetus (of individual soul within primordial nature) and creates various manifestations of creatures is called \u2018vidhAthA\u2019\u00a0 \u2013 the one who makes entities born and bears them. He accomplishes this by creating the four faced brahmA at first.<\/p>\n This is as shown in one of the vEdhic\u00a0 statements that says thus: \u2018The one who created the four faced brahmA\u00a0 earlier\u2026\u201d<\/p>\n Various other scriptural statements reiterate the same thing, as illustrated below. The vEdhic\u00a0 statement that begins saying \u201cThereafter, again, nArAyana himself …(continued the process of creation)\u201d proceeds to say \u201cthe four faced brahmA\u00a0 was born at first\u201d.<\/p>\n Etymology: The one who transforms that foetus and makes it manifest (in the form of four faced brahmA), and the one who bears that foetus like a sport, he\u00a0 is called \u2018vidhAthA\u2019..<\/p>\n \u0924\u0926\u094d\u0917\u0930\u094d\u092d-\u092a\u0930\u093f\u0923\u093e\u092e\u0946 \u0938\u094d\u092f\u093e\u0924\u094d \u0906\u0935\u093f\u0930\u094d\u092d\u093e\u0935\u092f\u093f\u0924\u093e \u0938\u094d\u0935\u092f\u092e\u094d | 45. dhAthuruththama: \u00a0(\u0927\u093e\u0924\u0941\u0930\u0941\u0924\u094d\u0924\u092e\u0903)<\/p>\n Therefore, he\u00a0 is also called dhathuruththama:\u00a0 \u2013 the one who is superior even to the creator \u2013 the four faced brahmA. . He is also \u2013 therefore \u2013 superior to other mortals such as prajApathis, Siva, indhra\u00a0 et al, who are all created by the four faced brahmA. This is as per the dhandApUpika nyAyam n (\u0926\u0928\u094d\u0921\u093e\u092a\u0942\u092a\u093f\u0915 \u0928\u094d\u092f\u093e\u092f\u0903) (a logic that proves that if bhagavAn<\/a>\u00a0 is superior to brahmA himself, who is naturally superior to other lower mortals, then it implicitly means bhagavAn\u00a0 is also superior to all lower mortals).<\/p>\n This is shown in scriptures thus: \u201cnArAyana\u00a0 is verily the supreme entity\u201d<\/p>\n When a question arises about who is the supreme godhead, the scriptures such as varAha purANa come to rescue. They say \u201cThat SrIman nArAyaNa, who created even the four faced brahmA, is only the supreme godhead. He is verily the supreme entity\u201d.<\/p>\n This is also very evident from the conversations of brahmA and rudhra, and in other chapters such as \u2018yagyagraharana\u2019 (\u092f\u091c\u094d\u091e\u093e\u0917\u094d\u0930\u0939\u0930\u0923) et al.<\/p>\n Etymology: He who is superior to the ordinary cause of creation namely four faced brahmA\u00a0 is called \u2018dhAthuruththama: .<\/p>\n \u092f\u094a \u0935\u0948 \u0938\u094d\u092f\u093e\u0924\u094d \u0927\u093e\u0924\u0941\u0930\u0941\u0924\u094d\u0915\u0943\u0937\u094d\u091f\u0903 \u0938 \u091a \u0938\u094d\u092f\u093e\u0924\u094d \u0927\u093e\u0924\u0941\u0930\u0941\u0924\u094d\u0924\u092e\u0903 |<\/p>\n =============================== 46. apramEya: \u00a0(\u0905\u092a\u094d\u0930\u092e\u0946\u092f\u0903)<\/p>\n The one who is not comprehensible even to the senses of brahmA\u00a0 et al is called \u2018apramEya: \u2013 the incomprehensible.<\/p>\n This is as shown in the scriptural statements thus:<\/p>\n \u201c\u2026 Whom even brahmA\u00a0 does not know, him \u2013 the most superior of all entities\u2026\u201d<\/p>\n brahmA\u00a0 himself says thus:<\/p>\n \u201cWe do not comprehend the beginning, middle or the end of that eternal supreme ssoul,\u00a0 who is the origin of all this creation. We neither comprehend his nature, nor his prowess. We do not know the essence of that supreme master\u00a0 either.\u201d<\/p>\n The conversation of brahmA\u00a0 and rudhra goes thus in one of the contexts:<\/p>\n \u201cHe cannot be seen by you, nor can he\u00a0 be seen by me or anyone else. He is full of auspicious qualities, and totally devoid of ominous qualities. He is the one who pervades the entire world. He is known to be visible only to the eyes of knowledge.\u201d<\/p>\n \u201cHe is the indweller in you as well as me, and even in all these creatures which we see as sporting a body. In all these creatures, he\u00a0 resides as the witness for all their deeds, yet incomprehensible by anyone any time.\u201d<\/p>\n In all these statements and more, the nature of bhagavAn\u00a0 being incomprehensible is lucidly shown by upholding the facts that he\u00a0 is beyond the comprehension of senses, and that he cannot be known fully by anyone.<\/p>\n Etymology: The one who cannot be envisioned either by the senses of brahmA\u00a0 and other individual souls or by SrI mahAlakshmi herself, is called \u2018apramEya:. . He is the one who is not accessible even by words!<\/p>\n \u092c\u094d\u0930\u0939\u094d\u092e\u093e\u0926\u0940\u0928\u093e\u0902-\u091a-\u0915\u0930\u0923\u0948\u0903-\u0928\u094a-\u092e\u093e\u0924\u0941\u092e\u092a\u093f-\u0936\u0915\u094d\u092f\u0924\u0946 | 47. hrushIkESa:\u00a0 (\u0939\u0943\u0937\u0940\u0915\u0946\u0936\u0903)<\/p>\n The one who controls the senses of all such individual souls is called \u2018hrushIkESa:\u2019\u00a0 \u2013 the master of senses. This is shown in the SrI harivamsam thus: \u201cthe senses are called \u2018hrushIka\u2019s \u2018 (\u0939\u0943\u0937\u0940\u0915). Oh kESava!\u00a0 You are the master of all senses. Thus only you are known by the name \u2018\u2019hrushikESa\u2019, , as also \u2018vishNu\u2019\u00a0 \u2013 of all Gods!\u201d<\/p>\n Alternately, another source explains this name as follows: \u201cDue to his innate happiness, pleasure, and his delighting wealth, he attains the state of being \u2018hrushIkESa\u2019 “.<\/p>\n Etymology: Since he\u00a0 is the controller of senses, he\u00a0 is called \u2018hrushIkESa:\u2019<\/p>\n \u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0923\u093e\u0902 \u0928\u093f\u092f\u0928\u094d\u0924\u0943\u0924\u094d\u0935\u093e\u0924\u094d \u0939\u0943\u0937\u0940\u0915\u0946\u0937\u0903 \u092a\u094d\u0930\u0915\u0940\u0930\u094d\u0924\u093f\u0924\u0903 |<\/p>\n 48. padhmanAbha: \u00a0(\u092a\u0926\u094d\u092e\u0928\u093e\u092d\u0903) (also repeated in 198 and 348)<\/p>\n The one who makes all the said entities manifest is called \u2018padmanAbha:\u2019\u00a0 \u2013 the one who sports a lotus in his navel. He gets this name since he sports a divine lotus in his\u00a0 navel in which the four faced brahmA was born.<\/p>\n The \u2018ach\u2019 adjunct is applicable as per the grammatical rule \u2018\u0905\u091a\u094d-\u092a\u094d\u0930\u0924\u094d\u092f\u0928\u094d\u0935\u0935\u092a\u0942\u0930\u094d\u0935\u093e\u0924\u094d\u2019.<\/p>\n The scriptures say thus in this regard:<\/p>\n Etymology: He is called \u2018padhmanAbha:\u2019\u00a0 \u2013 in whose navel a divine lotus bearing the four faced brahmA\u00a0 belongs.<\/p>\n \u0915\u093e\u0932\u093e\u0924\u094d\u092e\u0915\u0902 \u0924\u0941 \u092f\u0924\u094d\u092a\u0926\u094d\u092e\u0902 \u0928\u093e\u092d\u094c \u092f\u0938\u094d\u092f \u0938 \u0909\u091a\u094d\u092f\u0924\u0946 | 49. amaraprabhu: \u00a0(\u0905\u092e\u0930\u092a\u094d\u0930\u092d\u0941\u0903)<\/p>\n Since bhagavAn<\/a>\u00a0 is the controller of all demigods by granting the necessary powers for further creation and other actions, he\u00a0 is called \u2018amaraprabhu:\u2019 \u2013 the ruler of demigods.<\/p>\n brahmA\u00a0 declares thus in SrI rAmAyaNa \u201cSleeping in the great ocean, you created me. Thence, you vested with me the responsibility of taking your creation further.\u201d<\/p>\n The mahAbhAratha\u00a0 says thus: \u201cThese two best of knowledgeable souls \u2013 brahmA and rudhra\u00a0 \u2013 are known to be born out of happiness and anger of bhagavAn respectively. They are engaged in the actions of creation and destruction respectively by bhagavAn himself\u201d.<\/p>\n Etymology: bhagavAn is called \u2018amaraprabhu:\u00a0 since he is the one who grants the powers of creation and other activities to the demigods.<\/p>\n \u0938\u0943\u0937\u094d\u091f\u094d\u092f\u093e\u0926\u093f\u0937\u094d\u0935\u092a\u093f \u0926\u0946\u0935\u093e\u0928\u093e\u0902 \u0905\u0927\u093f\u0915\u093e\u0930\u092a\u094d\u0930\u0926\u093e\u0928\u0924\u0903 | 50. viSvakarmA (\u0935\u093f\u0936\u094d\u0935\u0915\u0930\u094d\u092e\u093e)<\/p>\n Thereafter, he\u00a0 is called by the divine name \u2018viSvakarmA\u2019 \u2013 the one who manages all activities in this creation \u2013 both before and after the creation of the four faced brahmA.\u00a0 This is as per the scriptures:<\/p>\n Etymology: He whose characteristic is to conduct the activities of this world, both \u2013 before and after the creation of the lower creator namely brahmA,\u00a0 is called \u2018viSvakarmA\u2019.<\/p>\n \u0935\u093f\u0936\u094d\u0935\u0938\u094d\u092f \u091c\u0917\u0924\u0903 \u0915\u0930\u094d\u092e \u0935\u094d\u092f\u093e\u092a\u093e\u0930\u094a \u092f\u0938\u094d\u092f \u0932\u0915\u094d\u0937\u0923\u092e\u094d | adiyen srinivasa raja ramanuja dasan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Part 4 41. mahAsvana: (\u092e\u0939\u093e\u0938\u094d\u0935\u0928\u0903) Another characteristic of the same supreme\u00a0 soul is shown with this name mahAsvana: \u2013 the one with a great sound. The name means \u2018the one who possesses divine sound\u2019. The\u00a0 chandhOgya upanishath\u00a0 says \u201chis name is \u2018uth\u2019\u201d. … Read more<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[],"class_list":["post-29125","post","type-post","status-publish","format-standard","hentry","category-other"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/29125","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\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=29125"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/29125\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=29125"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=29125"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=29125"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/01\/reclinevishnu.jpg\")
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\n\u0905\u0928\u093e\u0926\u093f\u0928\u093f\u0927\u0928\u094a\u092a\u093e\u0938\u094d\u092f\u0903 \u0928\u093f\u0924\u094d\u092f\u092f\u094c\u0935\u0928-\u0935\u093f\u0917\u094d\u0930\u0939\u0903 ||<\/p>\n
\n\u0917\u0930\u094d\u092d\u0902 \u0935\u093f\u0927\u094d\u092f\u093e\u0924\u094d\u092e\u0915\u0902 \u0927\u0924\u094d\u0924\u0946 \u092f\u0938\u094d\u0924\u0941 \u0927\u093e\u0924\u0946\u0924\u093f \u091a\u0915\u094d\u0937\u0924\u0946 ||<\/p>\n\n
\n\u0927\u093e\u0930\u0923\u093e\u0924\u094d \u0932\u0940\u0932\u092f\u093e \u092f\u0938\u094d\u092e\u093e\u0924\u094d \u0935\u093f\u0927\u093e\u0924\u093e\u092f\u0902 \u092a\u094d\u0930\u0915\u0940\u0930\u094d\u0924\u093f\u0924\u0903 ||<\/p>\n
\n\u0905\u092a\u094d\u0930\u092e\u0946\u092f\u094a \u0939\u0943\u0937\u0940\u0915\u0946\u0936\u0903 \u092a\u0926\u094d\u092e\u0928\u093e\u092d\u094as\u092e\u0930\u092a\u094d\u0930\u092d\u0941\u0903 \u0964
\n\u0935\u093f\u0936\u094d\u0935\u0915\u0930\u094d\u092e\u093e \u092e\u0928\u0941\u0938\u094d\u0924\u094d\u0935\u0937\u094d\u091f\u093e \u0938\u094d\u0925\u0935\u093f\u0937\u094d\u091f\u0903 \u0938\u094d\u0925\u0935\u093f\u0930\u094a \u0927\u094d\u0930\u0941\u0935\u0903 \u0965 \u096c \u0965
\n===============================<\/p>\n
\n\u0926\u094d\u0930\u0937\u094d\u091f\u0941\u0902-\u0939\u093f-\u0905\u0938\u094c-\u0905\u092a\u094d\u0930\u092e\u0946\u092f\u0903-\u0935\u091a\u0938\u093e\u092e\u092a\u093f-\u0905\u0917\u094a\u091a\u0930\u0903 ||<\/p>\n\n
\n\u092a\u0926\u094d\u092e\u0928\u093e\u092d\u0936\u094d\u091a-\u0905\u0937\u094d\u091f\u0935\u0930\u094d\u0923\u094a \u092e\u0939\u093e\u0938\u0928\u094d\u0924\u093e\u0928\u0926\u094a \u092e\u0928\u0941\u0903 ||<\/p>\n
\n\u0905\u092e\u0930\u092a\u094d\u0930\u092d\u0941\u0903 \u0907\u0924\u094d\u092f\u0941\u0915\u094d\u0924\u094a \u0928\u0935\u093e\u0930\u094d\u0923\u0903 \u0938\u0930\u094d\u0935\u0926\u094a \u092e\u0928\u0941\u0903 ||<\/p>\n\n
\n\u092a\u094d\u0930\u093e\u0915\u094d \u092c\u094d\u0930\u0939\u094d\u092e\u0938\u0943\u0937\u094d\u091f\u0946\u0903 \u090a\u0930\u094d\u0927\u094d\u0935\u0902 \u091a \u0935\u093f\u0936\u094d\u0935\u0915\u0930\u094d\u092e\u0946\u0924\u093f \u0915\u0925\u094d\u092f\u0924\u0946 ||<\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"