<< Part 6<\/a><\/p>\n 61. prabhUtha: \u00a0(\u092a\u094d\u0930\u092d\u0942\u0924\u0903)<\/p>\n Even when all entities are destroyed, he\u00a0 is called \u2018prabhUtha:\u2019 \u2013 since he is ever bountiful. He is bountiful since he\u00a0 owns the supreme abode SrIvaikuNtam which is eternal, and contains limitless objects of enjoyment.<\/p>\n Etymology: He, unto whom the endless objects of enjoyment in the eternal and limitless land of SrIvaikuNtam\u00a0 belongs, and the one who is thus ever bountiful is called \u2018prabhUtha:\u2019<\/p>\n \u092d\u094a\u0917\u094a\u092a\u0915\u0930\u0923\u0902 \u0928\u093f\u0924\u094d\u092f\u0902 \u0928\u093f\u0930\u094d\u092e\u0930\u094d\u092f\u093e\u0926\u0902 \u092a\u0930\u0902 \u092a\u0926\u092e\u094d | 62. thrikakudhdhAmA \u00a0(\u0924\u094d\u0930\u093f\u0915\u0915\u0941\u0926\u094d\u0927\u093e\u092e\u093e)<\/p>\n All of these worlds that are created and destroyed collectively form just a small portion of that SrIvaikuNtam.\u00a0 This is stressed in this divine name \u2018thrikakudhdhAmA\u2019\u00a0 \u2013 the one who possesses the wealth of SrIvaikuNtam\u00a0 which is thrice as big as this creation. Some people also pronounce this as \u2018thrikakubdhAmA\u2019\u00a0 (\u0924\u094d\u0930\u093f\u0915\u0915\u0941\u092c\u094d\u0927\u093e\u092e\u093e). This divine name can be explained in both ways.<\/p>\n The one who owns a world which is thrice as big as this creation is called thrikakudhdhAmA . The word \u2018thrikakuth\u2019\u00a0 means to indicate the quantifying degree of three times. The vEdhas declare this in many ways thus: \u201cThis world of his is just a quarter of a portion, and his\u00a0 divine world of SrIvaikuNtam is three-fourths of the portion\u201d.<\/p>\n The words \u2018thripAdh\u2019 and \u2018pAdha\u2019 (\u0924\u094d\u0930\u093f\u092a\u093e\u0926\u094d \u092a\u093e\u0926:) clearly show the contrast between the magnanimity and atomicity of the two worlds \u2013 nithya vibhUthi\u00a0 (SrIvaikuNtam) and leelA vibhUthi (this creation) respectively.<\/p>\n The vishNu purAna\u00a0 says thus in this regard: \u201cAll of this creation and the energy contained within is just one small part \u2013 even less than one millionth \u2013 of his\u00a0 powers. If the paramapadham can be considered as the mEru mountain, this creation is just like a small atom in front of it.\u201d<\/p>\n Alternately, the word \u2018thrikakuth\u2019\u00a0 represents the six divine qualities \u2013 in three couplets \u2013 namely \u2018gyAna bala\u2019\u00a0 (\u091c\u094d\u091e\u093e\u0928-\u092c\u0932), \u2018aiSvarya vIrya\u2019 \u2019 (\u0910\u0936\u094d\u0935\u0930\u094d\u092f-\u0935\u0940\u0930\u094d\u092f) and \u2018Sakthi thEjas\u2019\u00a0 (\u0936\u0915\u094d\u0924\u093f-\u0924\u0946\u091c\u0938\u094d). The word \u2018dhAma\u2019 refers to the one who possesses these three couplets of qualities, which is bhagavAn himself.\u00a0 Thus, the divine name \u2018thrikkuthdhAma\u2019 represents the completeness of bhagavAn with these six qualities. These couplets together are also called by another name \u2018thriyugam\u2019\u00a0 \u0924\u094d\u0930\u093f\u092f\u0941\u0917\u092e\u094d (three couplets).<\/p>\n The sages of yore have given another meaning of the word \u2018thrikakuth\u2019.\u00a0 Sage vEdhavyAsa has recorded verily bhagavAn\u2019s words thus in the mahAbhAratha\u2014mOksha dharma: \u00a0 \u201cWhen I was born as varAha \u2013 the divine boar, I had three humps on my back, owing to which I was popularly called thrikakuth\u2019. . In this context, the word \u2018kakuth\u2019\u00a0 refers to the hump on the back. Also, \u2018dhAma\u2019 refers to brightness. So this name can also mean \u2018the one who is thrice as effulgent as others\u2019.<\/p>\n Etymology: The SrIvaikuNtam,\u00a0 which is thrice as big as this world, is called \u2018thrikakuth\u2019.\u00a0 Thus, he whose divine abode is SrIvaikuNtam\u2019 is called \u2018thrikakuthdhAma\u2019.\u00a0 Alternately, he is called \u2018thirkakuthdhAma\u2019 who possesses three couplets of characteristic divine qualities. On the other hand, if we go by the words of sages, \u2018thrikakuth\u2019\u00a0 refers to the three variations in form (humps in the back). In this case, \u2018dhAma\u2019 also refers to effulgence, and hence this divine name represents the extraordinary effulgence of bhagavAn.\u00a0 Thus, many meanings can be seen for the same divine name, as opined by various commentators.<\/p>\n \u0924\u094d\u0930\u093f\u092a\u093e\u0926\u094d\u0935\u093f\u092d\u0942\u0924\u093f\u0903 \u0924\u094d\u0930\u093f\u0915\u0915\u0941\u0924\u094d \u0938\u0948\u0935 \u0938\u094d\u0925\u093e\u0928\u0902 \u0935\u093f\u0936\u0946\u0937\u0924\u0903 | \u0906\u0930\u094d\u0937\u0902 \u0928\u093f\u0930\u0941\u0915\u094d\u0924\u092e\u094d \u0906\u0936\u094d\u0930\u093f\u0924\u094d\u092f \u0924\u094d\u0930\u093f\u0915\u0915\u0941\u0924\u094d \u0938\u094d\u092f\u093e\u0924\u094d \u0924\u094d\u0930\u093f\u0932\u0915\u094d\u0937\u0923\u0903 | 63. pavithram \u00a0(\u092a\u0935\u093f\u0924\u094d\u0930\u092e\u094d)<\/p>\n The one who manifests with a characteristic nature of purity by showing his\u00a0 divine extraordinary qualities, wealth, and forms is called \u2018pavithram\u2019 \u2013 the pure one. The root \u2018pU\u2019 \u092a\u0942 (meaning, to cleanse) is suffixed with the adjunct \u2018ithra\u2019\u00a0 (\u0907\u0924\u094d\u0930), resulting in this divine name \u2018pavithram\u2019.<\/p>\n Alternately, another source says thus: \u201cthe one who protects his\u00a0 devotees with his divine weapons \u2013 such as the conch, discus, mace, sword and bow-arrow \u2013 is called pavithram\u201d.\u00a0 In this case, \u2018pavi\u2019 refers to the divine weapons of bhagavAn (\u092a\u0935\u093f\u0928\u093e \u0924\u094d\u0930\u093e\u092f\u0924\u0946 \u0907\u0924\u093f \u092a\u0935\u093f\u0924\u094d\u0930\u092e\u094d).<\/p>\n Etymology: The one who always manifests in his\u00a0 characteristic pure form by showing his extraordinary qualities, wealth and forms is called \u2018pavithram\u2019.<\/p>\n \u0917\u0941\u0923\u0938\u094d\u092f \u0935\u093f\u092d\u0935\u093e\u0928\u093e\u0902 \u091a \u0930\u0942\u092a\u0938\u094d\u092f \u091a \u0928\u093f\u0930\u0928\u094d\u0924\u0930\u092e\u094d | 64. mangaLam param\u00a0 \u00a0(\u092e\u0919\u094d\u0917\u0932\u0902 \u092a\u0930\u092e\u094d)<\/p>\n The nature of being aloof from all blemishes is said by this divine name \u2018mangaLam param\u2019 \u2013 the most auspicious.<\/p>\n The word \u2018mangi:\u00a0 (\u092e\u0919\u094d\u0917\u093f\u0903) means motion; it is suffixed with the \u2018alach\u2019 (\u0905\u0932\u091a\u094d) adjunct to result in the word \u2018mangaLam\u2019 .(\u092e\u0919\u094d\u0917\u0932\u092e\u094d). He is known to be the sole source of all auspiciousness by his\u00a0 self-effulgence and supreme bliss. The word \u2018param\u2019 indicates the eternity of such auspiciousness.<\/p>\n Even though he\u00a0 possesses the experience of natural, eternal, boundless, and countless qualities himself\u00a0 at all times, yet bhagavAn can be depicted as the one who calms all his adversaries with his\u00a0 endless, unparalleled, and complimenting self-effulgence, always absorbed in boundless supreme bliss emanating from the experience of self \u2013 downgrading even the vast ocean of nectar, being void of desires and ever-contented due to his\u00a0 absolute supremacy. He is indeed depicted thus in various scriptures:<\/p>\n The theory that says \u2018The supreme brahman\u00a0 is just knowledge and nothing more\u2019 is refuted in a hundred ways in \u2018akhaNda-khaNdana:\u2019 – (\u0905\u0916\u0923\u094d\u0921\u0916\u0923\u094d\u0921\u0928\u0903). Although bhagavAn\u00a0 is accorded with numerous qualities such as bliss, power, wealth, et al, the adjectives \u2018gyAna\u2019 and\u00a0 \u2018Anandha\u2019 (\u091c\u094d\u091e\u093e\u0928-\u0906\u0928\u0928\u094d\u0926) do not just show that bhagavAn\u00a0 is of the form of knowledge and joy. Rather, they indicate that he\u00a0 becomes evident to himself on his own by his unbounded affability and enjoys himself.\u00a0 This can be understood from a precious stone, sun or the lamp, which illuminate other objects even while not expecting another source of illumination to show their own selves. In such a case, we say that there are two entities \u2013 \u2018effulgence\u2019 and \u2018effulgent\u2019 \u2013 the illumination itself being the effulgence, which shows other objects, and the source of such illumination being effulgent, which shows itself. We understand that both of these qualities are inherent in the source of such illumination (stone, sun or lamp) itself. Similarly, bhagavAn\u00a0 \u2013 with his innate knowledge \u2013 knows or perceives all other entities, even while not expecting another source of knowledge to know himself. So, in this case, we see two states of bhagavAn \u2013 one being the \u2018knowledge\u2019 (\u091c\u094d\u091e\u093e\u0928\u092e\u094d) by which he\u00a0 knows Himself, and the second being \u2018knower\u2019 or \u2018possessor of knowledge\u2019 (\u091c\u094d\u091e\u093e\u0924\u093e), by which he\u00a0 knows all other entities.<\/p>\n The brahma sUthras\u00a0 say that bhagavAn is called \u2018knowledge\u2019 or \u2018bliss\u2019 or \u2018sense\u2019, et al, since he\u00a0 possesses such qualities in abundance (meaning, he is said to be verily the embodiment of such qualities only due to their abundance, and not because he\u00a0 is just knowledge or bliss or anything).<\/p>\n That is how the various apparently contradicting scriptural statements such as \u201cHe is eternal, and verily the knowledge\u201d and \u201cHe is the omniscient, the one who knows everything\u201d are mutually reconciled.<\/p>\n Etymology: He, who is always devoid of all blemishes, and characterized by boundless supreme bliss, and who is also beyond perception even by scriptures \u2013 is called \u2018mangaLam param\u2019<\/p>\n \u0938\u0930\u094d\u0935\u0939\u0946\u092f-\u092a\u094d\u0930\u0924\u094d\u092f\u0928\u0940\u0915\u092e\u094d \u0905\u0928\u0928\u094d\u0924-\u0906\u0928\u0928\u094d\u0926-\u0932\u0915\u094d\u0937\u0923\u092e\u094d | ================================== 65. ISAna: \u00a0(\u0908\u0936\u093e\u0928\u0903)<\/p>\n With a nature of such manifestations and concealments, his\u00a0 clear distinction from the bounded, liberated and ever-liberated souls is shown with this divine name \u2018ISAna:\u2019 \u00a0\u00a0\u2013 the ruler. The root \u2018IS\u2019\u00a0 (\u0908\u0936\u094d), meaning \u2018to rule\u2019, gets the suffix \u2018Ana\u2019 (\u0906\u0928) by grammatical rule, since he\u00a0 is the ruler by nature. This means to say that he\u00a0 is by nature the one who arranges all entities in this creation as per his\u00a0 whims at all times and under all circumstances, whether or not the entities realize their subservience unto him.<\/p>\n The scriptures point this out as below:<\/p>\n Since all scriptures have spoken thus far about his\u00a0 sole mastership over all entities and his divine possessions, I give my three offerings of sesame seeds (til) and water (thri: thila-jalAnjali) (\u0924\u094d\u0930\u093f\u0903 \u0924\u093f\u0932\u091c\u0932\u093e\u091e\u094d\u091c\u0932\u093f\u0903) to those who prattle that bhagavAn\u2019s\u00a0 divine wealth, knowledge et al come from imaginary suppositions.<\/p>\n Etymology: Bhagavan, due to his\u00a0 innate ability to control and arrange all entities as per his\u00a0 whims at all times under all circumstances, is hailed by the divine name \u2018ISAna:\u2019.<\/p>\n \u0938\u0930\u094d\u0935\u093e\u0935\u0938\u094d\u0925\u093e\u0938\u0941 \u0938\u0930\u094d\u0935\u0946\u0937\u093e\u0902 \u0935\u094d\u092f\u0935\u0938\u094d\u0925\u093e\u092a\u0928\u0936\u0940\u0932\u0924\u0903 | 66. prANadha: \u00a0(\u092a\u094d\u0930\u093e\u0923\u0926\u0903) (also repeated in 323, 409 and 956)<\/p>\n The very first divine name that shows the supreme wealth of such a ruler is this one \u2013 prANadha:\u00a0 \u00a0\u2013 the giver of life force (\u092a\u094d\u0930\u093e\u0923\u0902 \u0926\u0926\u093e\u0924\u093f \u0907\u0924\u093f).<\/p>\n The \u2018ka:\u2019\u00a0 (\u0915\u0903) adjunct has been suffixed here, as shown before.<\/p>\n This name indicates that bhagavAn gives the requisite energy unto the ever-liberated souls (nithyasUris)\u00a0 to have a glimpse of his divine body at all times, and also to experience him\u00a0 by performing subservience in all possible ways unto him. The vEdhas say \u201cHe is the one who gives himself\u00a0 unto them, and gives them the energy to serve and experience him\u201d, \u201cThe life force enters the body along with bhagavAn\u201d etc.<\/p>\n Etymology: The one who gives the requisite energy to the nithyasUris\u00a0 \u2013 the ever liberated souls \u2013 to perform eternal service to him is called \u2018prANadha:\u2019\u00a0 .<\/p>\n \u0938\u0942\u0930\u093f\u092d\u094d\u092f\u0903 \u092a\u0930\u093f\u091a\u0930\u094d\u092f\u093e\u0926\u094c \u092c\u0932\u0926\u0903 \u092a\u094d\u0930\u093e\u0923\u0926\u0903 \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 67. prANa: \u00a0(\u092a\u094d\u0930\u093e\u0923\u0903) (also repeated in 322 and 408)<\/p>\n Among such ever liberated souls, since he\u00a0 is the most desirable and also since he revives all souls at all times, he\u00a0 is called \u2018prANa:\u2019.<\/p>\n These statements and more reinforce the intimate relationship between the ever liberated souls and the supreme soul.<\/p>\n Some more scriptural statements are also illustrated to further fortify the fact:<\/p>\n Etymology: Since he\u00a0 is very dear to the nithyasUris,\u00a0 and also since he revives all souls, he\u00a0 is called \u2018prANa:\u2019<\/p>\n \u0909\u091c\u094d\u091c\u0940\u0935\u0928\u0938\u094d\u092f \u0939\u0946\u0924\u0941\u0924\u094d\u0935\u093e\u0924\u094d \u0928\u0930\u093e\u0923\u093e\u0902 \u092a\u094d\u0930\u093e\u0923 \u0908\u0930\u093f\u0924\u0903 |<\/p>\n 68. jyEshta: \u00a0(\u091c\u094d\u092f\u0946\u0937\u094d\u0920\u0903)<\/p>\n Although being enjoyed by himself\u00a0 as well as by the liberated and ever-liberated souls constantly, since his\u00a0 divine wealth is non-deteriorating and boundless, he is called \u2018jyEshta:\u2019 \u00a0\u00a0\u2013 the wealthiest soul. The root word used here is \u2018praSasya\u2019\u00a0 (\u092a\u094d\u0930\u0936\u0938\u094d\u092f), meaning \u2018praiseworthy\u2019. As it is said in the scriptures, \u201cbhagavAn vAsudhEva\u00a0 is the wealthiest\u201d.<\/p>\n The vEdhas\u00a0 also say \u201cbrahma is indeed the wealthiest of all individuals; who can dare to compete with him ?\u201d (\u092c\u094d\u0930\u0939\u094d\u092e\u0948\u0935 \u092d\u0942\u0924\u093e\u0928\u093e\u0902 \u091c\u094d\u092f\u0946\u0937\u094d\u0920\u0902 \u0924\u0946\u0928 \u0915\u094as\u0930\u094d\u0939\u0924\u093f \u0938\u094d\u092a\u0930\u094d\u0927\u093f\u0924\u0941\u092e\u094d).<\/p>\n Alternately, the same name can also mean \u2018eldest\u2019 of all entities, since he\u00a0 is the eternal soul who existed even before creation. The root used here is \u2018vrudhdha\u2019\u00a0 (\u0935\u0943\u0926\u094d\u0927). This is as shown in the mahAbhAratha\u00a0 thus: \u201cHe is verily the nature, the non-manifest, and the primordial creator. He is also superior to all other creatures, and hence this achyutha\u00a0 is elder to all others\u201d.<\/p>\n Either way, whether it refers to praSasya or vrudhdha,\u00a0 the suffix \u2018ishtan\u2019 (\u0907\u0937\u094d\u0920\u0928\u094d) is being added, due to which \u2018jya\u2019 (\u091c\u094d\u092f) gets substituted in their place, resulting in the name \u2018jyEshta:\u2019 .<\/p>\n Etymology: Although being constantly enjoyed by bhagavAn\u00a0 as well as the sUris (ever-liberated souls), since his wealth is boundless and non-diminishing, he\u00a0 is called \u2018jyEshta:\u2019.<\/p>\n \u0938\u0930\u094d\u0935\u0926\u093e\u0928\u0941\u092d\u0935\u0946\u092a\u094d\u092f\u0946\u0924\u0948\u0903 \u0905\u0926\u0943\u0937\u094d\u091f\u092a\u093e\u0930\u092d\u0942\u0924\u093f\u0924\u0903 \u091c\u094d\u092f\u0946\u0937\u094d\u0920\u0903 |<\/p>\n 69. SrEshta: \u00a0(\u0936\u094d\u0930\u0946\u0937\u094d\u0920\u0903)<\/p>\n The one who is constantly praised by the nithyasUris\u00a0 out of the immense love born by their undeterred experience of bhagavAn\u00a0 is called \u2018SrEshta:\u2018\u00a0 \u2013 the lauded one. The root \u2018\u2018praSasya\u2019 (\u092a\u094d\u0930\u0936\u0938\u094d\u092f) is substituted with \u2018Sra\u2019 (\u0936\u094d\u0930) in this case, to mean \u2018the lauded one\u2019. The vEdhas clearly say \u201cThat is vishNu\u2019s supreme abode, where the sUris constantly experience bhagavAn by having a glimpse at him, and praise him\u201d. (The line that begins as thadhvishNO: paramam padham \u00a0 \u0924\u0926\u094d\u0935\u093f\u0937\u094d\u0923\u094a\u0903 \u092a\u0930\u092e\u0902 \u092a\u0926\u092e\u094d). The word \u2018vipanyava:\u2019\u00a0 (\u0935\u093f\u092a\u0928\u094d\u092f\u0935\u0903) in this verse refers to those who are constantly praising. It is also indicative of subservience of all souls to bhagavAn.\u00a0 Another vEdhic statement says \u201cThe sUris worship him (bhagavAn)\u201d. It means the \u201cthe knowledgeable souls who are completely aware of their subservience to bhagavAn\u00a0 serve him\u201d.<\/p>\n Etymology: Since he\u00a0 is constantly praised by the sUris, he\u00a0 is called \u2018SrEshta:\u2019.<\/p>\n \u0936\u094d\u0930\u0946\u0937\u094d\u0920\u0936\u094d\u091a \u0924\u0948\u0930\u094d\u0928\u093f\u0924\u094d\u092f\u0902 \u0938\u094d\u0924\u0941\u0924\u0924\u094d\u0935\u093e\u0924\u094d \u0905\u092d\u093f\u0926\u0940\u092f\u0924\u0946 |<\/p>\n 70. prajApathi: \u00a0(\u092a\u094d\u0930\u091c\u093e\u092a\u0924\u093f\u0903) (also repeated in 79)<\/p>\n Who are \u2018they\u2019 (sUris)? What is their relationship with bhagavAn? This is detailed in this divine name \u2018prajApathi:\u2019 \u00a0\u2013 the lord of nithyasUris.<\/p>\n The word \u2018nithyasUri\u2019\u00a0 or just \u2018sUri\u2019 refers to those who are even superior to the liberated souls. These sUris are ever-liberated. They are said to be superior to the liberated souls since they are never bounded by karma at any time. Such sUris are referred to as \u2018prajA\u2019 (\u092c\u0926\u094d\u0927\u092e\u0941\u0915\u094d\u0924\u0946\u092d\u094d\u092f\u0903 \u092a\u094d\u0930\u0915\u0943\u0937\u094d\u091f\u0924\u092f\u093e \u091c\u093e\u092f\u0928\u094d\u0924\u0946 \u0907\u0924\u093f).<\/p>\n The scriptures say thus:<\/p>\n In all these statements, the ones who are referred to by different names such as \u2018kavi\u2019, \u2018sUri\u2019, \u2018dhEva\u2019, \u2019rishi\u2019, ‘viSvEdhEva\u2019 et al are indeed the nithyasUris\u00a0 or ever-liberated souls, who are now called as \u2018prajA\u2019. \u00a0The one who is the master of such \u2018prajA\u2019s \u2013 the one who is ever served by them \u2013 is called \u2018prajApathi:\u2019.<\/p>\n Etymology: Those who are superior to the bounded and liberated souls are called \u2018sUris\u2019 or \u2018prajA:\u2019. . The master of such nithyasUris\u00a0 is indeed the \u2018prajApathi:\u2018.<\/p>\n \u092c\u0926\u094d\u0927\u093e\u0924\u094d \u0909\u0924\u094d\u0915\u0943\u0937\u094d\u091f\u0924\u094a \u092f\u0946 \u091a \u091c\u093e\u092f\u0928\u094d\u0924\u0946 \u0938\u0942\u0930\u092f\u0903 \u092a\u094d\u0930\u091c\u093e\u0903 | 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 6 61. prabhUtha: \u00a0(\u092a\u094d\u0930\u092d\u0942\u0924\u0903) Even when all entities are destroyed, he\u00a0 is called \u2018prabhUtha:\u2019 \u2013 since he is ever bountiful. He is bountiful since he\u00a0 owns the supreme abode SrIvaikuNtam which is eternal, and contains limitless objects of enjoyment. Etymology: He, … Read more<\/a><\/p>\n","protected":false},"author":19,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,27],"tags":[],"class_list":["post-29175","post","type-post","status-publish","format-standard","hentry","category-other","category-sahasranamam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/29175","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\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=29175"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/29175\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=29175"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=29175"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=29175"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2018\/07\/paramapadhanathan.jpg\")
<\/a><\/p>\n
\n\u092f\u0938\u094d\u092f \u0924\u0946\u0928 \u0938\u092e\u0943\u0926\u094d\u0927\u0924\u094d\u0935\u093e\u0924\u094d \u092a\u094d\u0930\u092d\u0942\u0924 \u0907\u0924\u093f \u0915\u0925\u094d\u092f\u0924\u0946 ||<\/p>\n
\n\u092f\u0938\u094d\u092f \u0938 \u0924\u094d\u0930\u093f\u0915\u0915\u0941\u0926\u094d\u0927\u093e\u092e\u093e \u092f\u0926\u094d\u0935\u093e \u0924\u094d\u0930\u093f\u092f\u0941\u0917-\u0927\u0930\u094d\u092e\u0935\u093e\u0928\u094d ||<\/p>\n
\n\u0905\u0938\u094d\u092e\u093f\u0928\u094d \u092a\u0915\u094d\u0937\u0946 \u092d\u093f\u0928\u094d\u0928\u0928\u093e\u092e \u0927\u093e\u092e \u091c\u094d\u092f\u094a\u0924\u093f\u0903\u0938\u094d\u0935\u0930\u0942\u092a\u092e\u094d |
\n\u0935\u094d\u092f\u093e\u0916\u094d\u092f\u093e\u0924\u0944\u0923\u093e\u092e\u092d\u093f\u092a\u094d\u0930\u093e\u092f\u094a \u0928\u093e\u092e\u0948\u0915\u0924\u094d\u0935\u0946s\u092a\u093f \u0915\u0940\u0930\u094d\u0924\u093f\u0924\u0903 ||<\/p>\n
\n\u0928\u093f\u0930\u0942\u092a\u0915\u0938\u094d\u092f \u0938\u0930\u094d\u0935\u0948\u0936\u094d\u091a \u0924\u0928\u094d\u0928\u093f\u0930\u0942\u092a\u0902 \u0938\u094d\u0935\u0930\u0942\u092a\u0915\u092e\u094d |
\n\u0905\u0928\u0941\u092a\u094d\u0930\u0935\u093f\u0936\u094d\u092f \u0935\u0938\u0924\u093f \u0924\u0924\u094d \u092a\u0935\u093f\u0924\u094d\u0930\u092e\u094d \u0907\u0924\u093f \u0938\u094d\u092e\u0943\u0924\u092e\u094d ||<\/p>\n\n
\n\u0935\u0946\u0926\u093e\u0928\u094d\u0924\u092a\u093e\u0930\u0917\u0902 \u0928\u093f\u0924\u094d\u092f\u092e\u094d \u0909\u091a\u094d\u092f\u0924\u0946 \u092e\u0919\u094d\u0917\u0932\u0902 \u092a\u0930\u092e\u094d ||<\/p>\n
\n\u0908\u0936\u093e\u0928\u0903 \u092a\u094d\u0930\u093e\u0923\u0926\u0903 \u092a\u094d\u0930\u093e\u0923\u094a \u091c\u094d\u092f\u0946\u0937\u094d\u0920\u0903 \u0936\u094d\u0930\u0946\u0937\u094d\u0920\u0903 \u092a\u094d\u0930\u091c\u093e\u092a\u0924\u093f\u0903 \u0964
\n\u0939\u093f\u0930\u0923\u094d\u092f\u0917\u0930\u094d\u092d\u094a \u092d\u0942\u0917\u0930\u094d\u092d\u094a \u092e\u093e\u0927\u0935\u094a \u092e\u0927\u0941\u0938\u0942\u0926\u0928\u0903 \u0965 \u096e \u0965
\n==================================<\/p>\n\n
\n\u0935\u0938\u094d\u0924\u0942\u0928\u093e\u0902 \u092d\u0917\u0935\u093e\u0928\u094d \u0938\u093e\u0915\u094d\u0937\u093e\u0924\u094d \u0908\u0936\u093e\u0928\u0903 \u092a\u0930\u093f\u0915\u0940\u0930\u094d\u0924\u093f\u0924\u0903 ||<\/p>\n\n
\n
\n
\n\u0924\u0946\u0937\u093e\u0902 \u092f\u094a \u0928\u093f\u0924\u094d\u092f\u0938\u0942\u0930\u0940\u0923\u093e\u0902 \u092a\u0924\u093f\u0903 \u0938 \u0938\u094d\u092f\u093e\u0924\u094d \u092a\u094d\u0930\u091c\u093e\u092a\u0924\u093f\u0903 ||<\/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":"