{"id":8355,"date":"2016-04-18T16:33:59","date_gmt":"2016-04-18T16:33:59","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=8355"},"modified":"2016-04-18T16:33:59","modified_gmt":"2016-04-18T16:33:59","slug":"srivaikunta-gadhyam-3-part-3","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2016\/04\/srivaikunta-gadhyam-3-part-3\/","title":{"rendered":"SrIvaikuNta gadhyam 3rd chUrNai Part 3"},"content":{"rendered":"

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:<\/small><\/p>\n

Full Series<\/a><\/p>\n

<< Previous<\/a><\/p>\n

\"paramapadhanathan\"<\/a><\/p>\n

In the previous part we had seen how the jIvAthmA<\/a>, who has been liberated from samsAram (materialistic realm) enters SrIvaikuNtam and views the grace and splendour of the place, the central maNdapam<\/em> (hall) in which on the bed of AdhiSEshan<\/em> (thousand hooded serpent), bhagavaAn gives audience with his consorts. We had seen the minute details of\u00a0SrIvaikuNtanAthan’s<\/em>\u00a0(lord of SrIvaikuNtam) features. SrI rAmAnuja<\/a> now starts describing the ornaments and weapons that adorn bhagavAn<\/a> and ends with how the jIvAthmA gets to have dharSan of bhagavAn and offers himself to bhagavAn. First let us go through that part of the chUrNai which we will be seeing here:<\/p>\n

athimanOhara kirIta makuta chUdAvathamsa<\/em>
\n makarakuNdala graivEyaka hAra kEyUra kataka SrIvathsa<\/em>
\n kausthubha mukthAdhAma udharabandhana pIthAmbara kAnchIguNa nUpurAdhdibhi:<\/em>
\nathyantha sukhasparSai: dhivya gandhai: bhUshaNai: bhUshitham, <\/em>
\nSrImathya vaijayanthyA vanamAlayA virAjitham,<\/em>
\nSanka chakra gadhAsi SArngAdhi dhivyAyudhai: sEvyamAnam, <\/em>
\n svasankalpa mAthrAvakluptha jagaj janma sthithi dhvamsAdhikE <\/em>
\n SrImathi vishvaksEnE nyastha samsthAthmaiSvaryam, <\/em><\/em>
\nvainathEyAdhibhi: svabhAvatho <\/em>nirastha samastha sAmsArika svabhAvai: <\/em>
\n bhagavath parichryAkaraNa yOgyai: bhagavath paricharyaika bhOgai: nithya sidhdhai:<\/em>
\n ananthai: yathAyOgam sEvyamAnam, <\/em>
\n Athma bhOgEna anusamhitha parAdhikAla dhivyAmala kOmalAvalOkanEna viSvam AhlAdhayantham,<\/em>
\nIshadh unmeelitha mukhAmbhuja adhara<\/em> vinirgathEna dhivyAnanAravindha,<\/em>
\nSObhA janakEna<\/em> dhivya gAmbhIrya audhArya saundharya mAdhuryAdhi<\/em>
\n anavadhika guNagaNa vibhUshithEna athimanOhara <\/em>
\ndhivya<\/em> bhAvagarbhEna dhivya leelAlApAmruthEna <\/em>
\nakhila<\/em> jana hrudhayAntharANi ApUrayantham, <\/em>
\nbhagavantham nArAyaNam<\/em> dhyAna yOgEna dhrushtvA, <\/em>
\nthathO bhagavatha: nithya svAmyam<\/em> Athmana: nithya dhAsyam cha yathAvasthitham anusandhAya<\/em><\/p>\n

Word-by-Word meaning<\/h3>\n

chUdA<\/em> – a pendant worn on the head, coming up to the top of the forehead
\navathamsa<\/em> – worn on the top portion of the ears
\nmakara<\/em> – fish
\nkuNdala<\/em> – ear drops
\ngraivEyaka<\/strong> – ornament worn around the neck (neck-band, does not come below the neck).
\nhAra<\/strong> – chains which hang upto the stomach or further below.
\nkEyUra<\/strong> – bracelet \u00a0worn on the upper arm (armlet)
\nkataka<\/strong> – bracelet worn on the wrist.
\nSrIvathsa<\/strong> – the captivating mole on the chest
\nkausthubha<\/strong> – the ornament adorning his chest, representing all jIvAthmA<\/a>s
\nmukthAdhAma<\/strong> – pearl necklace
\nudhara bandhana<\/strong> – waist band around his stomach
\npIthAmbara<\/strong> – gold laced, silk vEshti<\/em>\u00a0(clothe worn around the waist, covering the lower part of his divine form)
\nkAnchIguNa<\/strong> – a golden cord worn around the waist.
\nnUpura<\/strong> – anklet
\nAdhibhi:<\/strong> – many other such ornaments which have not been stated
\nathyantha<\/em> \u2013 without an end
\nsukha<\/em> \u2013 comfortable
\nSparsai<\/em>\u00a0\u2013 touch
\ndhivya<\/em>\u00a0\u2013\u00a0aprAkrutha<\/em> (divine)
\ngandhai:<\/em>\u00a0\u2013 smell
\nbhUshaNair<\/em> \u2013 with such ornaments
\nbhUshitham<\/em>\u00a0\u2013 decorated
\nSrImathya<\/em> \u2013 beautiful
\nvaijayanthyA vanamAlayA<\/em> \u2013 an ornamental garland made with 5 stones
\nvirAjitham<\/em>\u00a0\u2013 adorned
\nSanka<\/em>\u00a0\u2013 conch (pAnchajanyam<\/em>)
\nchakra<\/em>\u00a0\u2013 discus (sudharSan<\/em>)
\ngadhA<\/em>\u00a0\u2013 mace (kaumOdhaki<\/em>)
\naSi<\/em>\u00a0\u2013 sword (kadgam<\/em>)
\nSArnga<\/em> \u2013 bow
\nAdhi<\/em> \u2013 various weapons like these
\ndhivya<\/em> \u2013 divine
\nAyudhai:<\/em> \u2013 weapons
\nsEvyamAnam<\/em>\u00a0\u2013 worshipped by
\nsankalpa<\/em> \u2013 will
\nmAthra<\/em> \u2013 only
\navakluptha<\/em> \u2013 administered
\njagaj<\/em> \u2013 universe
\njanma<\/em> \u2013 creation
\nsthithi<\/em> \u2013 protection
\ndhvamsa<\/em>\u00a0\u2013 destruction
\nSrImathi<\/em> \u2013 with kainkarya as wealth
\nvishvaksEnE<\/em>\u00a0\u2013 to\u00a0SrI vishvaksEnar<\/a>
\nnyastha<\/em> \u2013 placed
\nsamastha<\/em> \u2013 all
\nAthma aiSvaryam<\/em>\u00a0\u2013 controlling all AthmAs
\nvainathEyAdhibhi:<\/strong>\u00a0\u2013 \u00a0Starting with vainathEya (garuda,\u00a0bhagavAn<\/a>\u2018s vehicle)
\nsvabhAvatha:<\/em> \u2013 as their nature
\nnirastha<\/em> \u2013 removed
\nsamastha<\/em> \u2013 all
\nsAmsArika<\/em>\u00a0\u2013 of\u00a0samsAris<\/em> (those who dwell in bhUlOkam, earth)
\nsvabhAvai:<\/em>\u00a0\u2013 their basic traits and nature
\nbhagavath<\/em>\u00a0\u2013\u00a0bhagavAn<\/a>\u2018s
\nparicharyA<\/em> \u2013 kainkaryam
\nkaraNa<\/em> \u2013 to carry out
\nyOgyai:<\/em>\u00a0\u2013 have the capability
\nbhagavath<\/em>\u00a0\u2013\u00a0bhagavAn<\/a>\u2018s
\nparicharya<\/em> \u2013 kainkaryam
\nEka bhOgai:<\/em>\u00a0\u2013 only sustenance
\nnithya sidhdhai:<\/strong>\u00a0\u2013 they are always present.
\nananthai:<\/strong>\u00a0\u2013 endless
\nyatha<\/em> \u2013 whatever
\nyOgam<\/em> \u2013 kainkaryam that the nithyasUris have been blessed with
\nsEvyamAnam<\/em>\u00a0\u2013 worshipped by
\nAthma<\/em> \u2013 self
\nbhOgEna<\/em> \u2013 enjoyment
\nanusamhitha<\/em> \u2013 protect
\nparAdhikAla<\/em> \u2013 for ever
\ndhivya<\/em> \u2013 divine
\namala<\/em> \u2013 pure
\nkOmala<\/em> \u2013 beautiful
\navalOkanEna<\/em>\u00a0\u2013 graceful glance
\nviSvam<\/em>\u00a0\u2013 entire world, with all its living entities.
\nAhlAdhayantham<\/em>\u00a0\u2013 making them happy and comfortable
\nIsadh<\/em> \u2013 a little bit
\nunmeelitha \u2013 just blossomed
\nmukha<\/em> \u2013 face
\nambuja<\/em> \u2013 lotus
\nadhara<\/em> \u2013 lips
\nvinirgathEAna<\/em>\u00a0\u2013 coming out from
\ndhivya<\/em> \u2013 divine
\nAnana<\/em> \u2013 mouth
\naravindha<\/em> \u2013 lotus
\nSObhA<\/em> \u2013 splendour
\njanakEna<\/em>\u00a0\u2013 producing
\ndhivya<\/em> \u2013 divine
\ngAmbhIrya<\/em> \u2013 depth
\naudhArya<\/em> \u2013 generous
\nmAdhurya<\/em> \u2013 sweet (honey-like)
\nAdhi<\/em> \u2013 similar qualities
\nanavadhika<\/em> \u2013 countless
\nguNa<\/em> \u2013 qualities
\ngaNa<\/em> \u2013 cluster of
\nvibhUshithEna<\/em>\u00a0\u2013 decorated
\nathi<\/em> \u2013 very
\nmanOhara<\/em> \u2013 captivating the minds of listeners
\ndhivya<\/em> \u2013 divine
\nbhAvagarbhENa<\/em>\u00a0\u2013 emotional content
\ndhivya<\/em> \u2013 divine
\nleelA<\/em> \u2013 elegance
\nAlApa<\/em> \u2013 sweet words
\namruthEna<\/em>\u00a0\u2013 like nectar
\nakhila<\/em> \u2013 all
\njana<\/em> \u2013 living species
\nhrudhaya<\/em> \u2013 hearts
\nantharAnya<\/em> \u2013 inner space
\napUrayantham<\/em>\u00a0\u2013 filled with
\nbhagavantham<\/em> \u2013 one who has all auspicious qualities, which are opposite of all faults
\nnArAyaNam<\/em>\u00a0\u2013 the personification of such an entitiy,\u00a0SrIman nArAyaNan<\/a><\/em>.
\ndhyAna yOgEna<\/em> \u2013 through meditation
\ndhrushtvA<\/em>\u00a0\u2013 \u00a0able to see
\nbhagavatha:<\/em>\u00a0\u2013\u00a0bhagavAn<\/a>
\nnithya<\/em> \u2013 always
\nswAmyam<\/em> \u2013 master
\nAthmana:<\/em>\u00a0\u2013\u00a0jIvAthmA<\/a>
\nnithya dhAsyam<\/em> \u2013 always servant
\ncha<\/em> \u2013 and
\nyathA<\/em> \u2013 whatever
\navasthitham<\/em> \u2013 situation or position.
\nanushandhAya \u2013 to repeat<\/p>\n

Explanatory Note:<\/strong><\/p>\n

athimanOhara kirIta<\/strong>\u00a0makuta<\/strong> – athi<\/em> – very; manOhara<\/em> – captivating the heart; kirIta – the round ornament worn over the head; makuta<\/em> – the long crown worn over kirItam. <\/em>The head gears that bhagavAn<\/a> wears are capable of capturing the hearts of those who happen to have their dharshan (view).<\/p>\n

chUdA avathamsa<\/strong> – chUdA<\/em> – a pendant worn on the head, coming upto the top of the forehead. avathamsa<\/em> – worn on the top portion of the ears.<\/p>\n

makara kuNdala<\/strong> – makara<\/em> – fish; kuNdala<\/em> – ear drops.<\/p>\n

graivEyaka<\/strong> – ornament worn around the neck (neck-band, does not come below the neck).<\/p>\n

hAra<\/strong> – chains which hang upto the stomach or further below.<\/p>\n

kEyUra<\/strong> – bracelet \u00a0worn on the upper arm (armlet)<\/p>\n

kataka<\/strong> – bracelet worn on the wrist.<\/p>\n

SrIvathsa<\/strong> – the captivating mole on the chest<\/p>\n

kausthubha<\/strong> – the ornament adorning his chest, representing all jIvAthmA<\/a>s<\/p>\n

mukthAdhAma<\/strong> – pearl necklace<\/p>\n

udhara bandhana<\/strong> – waist band around his stomach<\/p>\n

pIthAmbara<\/strong> – gold laced, silk vEshti<\/em>\u00a0(clothe worn around the waist, covering the lower part of his divine form)<\/p>\n

kAnchIguNa<\/strong> – a golden cord worn around the waist.<\/p>\n

nUpura<\/strong> – anklet<\/p>\n

Adhibhi:<\/strong> – many other such ornaments which have not been stated<\/p>\n

athyantha sukha Sparsai:<\/strong> – athyantha<\/em> – without an end; sukha<\/em> – comfortable; Sparsai<\/em> – touch. With so many ornaments on his divine form, will they not cause him discomfort or irritation? No, on the other hand, they would be like touching him with flowers, so soft they would be. These ornaments are nithyasUris<\/em>. Will they cause him any discomfort?<\/p>\n

dhivyagandhai<\/strong> – dhivya<\/em> – aprAkrutha<\/em> (divine); gandhai:<\/em> – smell. They are ornaments only, but even they would emit a sweet fragrance.<\/p>\n

bhUshaNair bhUshitham<\/strong> – bhUshaNair<\/em> – with such ornaments; bhUshitham<\/em> – decorated. He is adorned with such divine ornaments.<\/p>\n

SrImathyA vaijayanthyA vanamAlayA virAjitham<\/strong> – SrImathya<\/em> – beautiful; vaijayanthyA vanamAlayA<\/em> – an ornamental garland made with 5 stones which is an identity for SrIman nArAyaNan similar to his conch, discus, AdhiSEshan paryankam<\/em>\u00a0(serpent bed) etc; virAjitham<\/em> – adorned.<\/p>\n

Sanka chakra gadhASi SArngAdhi dhivyAyudhai: sEvyamAnam<\/strong> – Sanka<\/em> – conch (pAnchajanyam<\/em>); chakra<\/em> – discus (sudharSan<\/em>); gadhA<\/em> – mace (kaumOdhaki<\/em>); aSi<\/em> – sword (kadgam<\/em>); SArnga<\/em> – bow; Adhi<\/em> – various weapons like these. dhivya<\/em> – divine; Ayudhai:<\/em> – weapons; sEvyamAnam<\/em> – worshipped by. Why should he have weapons in SrIvaikuNtam where no enemy can ever approach? It is perfectly understandable if he has these weapons in our bhUlOkam<\/em> (earth) as people like rAvaNa, kumbhakarNa, SiSupAla et al keep coming. But why there? Two reasons are given – one is that they are also there as ornaments to decorate him. The other reason is that his ASrithars<\/em> there (such as AzhwArs) are always worried that something terrible would happen to him even at a place such as SrIvaikuNtam. Hence to pacify them he wears these.<\/p>\n

After describing bhagavAn<\/a>‘s ornaments and armaments, SrI rAmAnuja<\/a> now turns to nithyasUris (those who dwell permanently in SrIvaikuNtam, carrying out endless service to bhagavAn).<\/p>\n

sankalpamAthrAvakluptha jagaj janma sthithi dhvamsAdhikE<\/strong> – sankalpa<\/em> – will; mAthra<\/em> – only; avakluptha<\/em> – administered; jagaj<\/em> – universe; janma<\/em> – creation; sthithi<\/em> – protection; dhvamsa<\/em> – destruction. Possessing to a high degree the ability to create plant, animal, human species in the world merely at his will. Who is this nithyasUri?<\/p>\n

SrImathi vishvaksEnE<\/strong> – SrImathi<\/em> – with kainkarya as wealth; vishvaksEnE<\/em> – to\u00a0SrI vishvaksEnar<\/a>, who is the head of bhagavAn<\/a>‘s army.<\/p>\n

nyastha samastha Athma aiSvaryam<\/strong> – nyastha<\/em> – placed; samastha<\/em> – all; Athma aiSvaryam<\/em> – controlling all AthmAs. bhagavAn<\/a> has given the role of creating, protecting and destroying all worlds to his principal nithyasUri,\u00a0vishvaksEnar<\/em><\/a>.<\/p>\n

vainathEyAdhibhi:<\/strong> – \u00a0Starting with vainathEya (garuda, bhagavAn<\/a>‘s vehicle), included in this list are bhagavAn’s bodyguards and chieftains. There are guards for protecting entrance to SrIvaikuNtam in each of the 4 directions. There are also armies in all directions and for each of these units there are heads (chieftains).<\/p>\n

svabhAvatha: nirastha samastha sAmsArika svabhAvai:<\/strong> – svabhAvatha:<\/em> – as their nature; nirastha<\/em> – removed; samastha<\/em> – all; sAmsArika<\/em> – of samsAris<\/em> (those who dwell in bhUlOkam, earth); svabhAvai:<\/em> – their basic traits and nature. These nithyasUris do not have any connection with the nature of jIvAthmA<\/a>s who dwell in\u00a0materialistic realm, samsAram<\/em>.<\/p>\n

bhagavath paricharyA karaNa yOgyai:<\/strong> – bhagavath<\/em> – bhagavAn<\/a>‘s; paricharyA<\/em> – kainkaryam; karaNa<\/em> – to carry out; yOgyai:<\/em> – have the capability. These nithyasUris have the right and capability to carry out kainkaryam to bhagavAn always.<\/p>\n

bhagavath paricharyaika bhOgai:<\/strong> – bhagavath<\/em> – bhagavAn<\/a>‘s; paricharya<\/em> – kainkaryam; Eka bhOgai:<\/em> – only sustenance. These nithyasUris have only kainkaryam to bhagavAn as their sustenance.<\/p>\n

nithya sidhdhai:<\/strong> – they are always present.<\/p>\n

ananthai:<\/strong> – endless – there is no count to their numbers.<\/p>\n

yathA yOgam sEvayamAnam<\/strong> – yatha<\/em> – whatever; yOgam<\/em> – kainkaryam that the nithyasUris have been blessed with; sEvyamAnam<\/em> – worshipped by. bhagavAn<\/a> is worshipped by these nithyasUris who are blessed with appropriate kainkaryam each day.<\/p>\n

Athma bhOgEna anusamhitha parAdhikAla dhivya amala kOmala avalOkanEna<\/strong> – Athma<\/em> – self; bhOgEna<\/em> – enjoyment; anusamhitha<\/em> – protect; parAdhikAla<\/em> – for ever; dhivya<\/em> – divine; amala<\/em> – pure; kOmala<\/em> – beautiful; avalOkanEna<\/em> – graceful glance. bhagavAn<\/a> enjoys these kainkaryams from nithyasUris, for his own enjoyment. He looks at with divine, faultless, divine eyes. Looks at whom?<\/p>\n

viSvam AhlAdhayantham<\/strong> – viSvam<\/em> – entire world, with all its living entities. AhlAdhayantham<\/em> – making them happy and comfortable.<\/p>\n

Ishadh unmeelitha mukhAmbuja adhara vinirgathEna<\/strong> – Isadh<\/em> – a little bit; unmeelitha – just blossomed; \u00a0mukha<\/em> – face; ambuja<\/em> – lotus; adhara<\/em> – lips; vinirgathEAna<\/em> – coming out from . Starting with this, until akhilajana hrudhAyAntharAni Apurayantham<\/em>, SrI rAmAnuja<\/a> describes the sweetness in the words and the beautiful way that bhagavAn<\/a> speaks. Here he says that his lips are parted just a little, like a just blossoming lotus, and out of these opened lips come out the sweet words.<\/p>\n

dhivya Anana aravindha SObhAjanakEna<\/strong> – dhivya<\/em> – divine; Anana<\/em> – mouth; aravindha<\/em> – lotus; SObhA<\/em> – splendour; janakEna<\/em> – producing; His divine words have the effect of producing an effect which is like adding an ornament to his lotus-like lips.<\/p>\n

dhivya gAmbhIrya audhArya mAdhurya Adhi anavadhika guNa gaNa vibhUshithEna<\/strong> – dhivya<\/em> – divine; gAmbhIrya<\/em> – depth; audhArya<\/em> – generous; mAdhurya<\/em> – sweet (honey-like); Adhi<\/em> – similar qualities; anavadhika<\/em> – countless; guNa<\/em> – qualities; gaNa<\/em> – cluster of; vibhUshithEna<\/em> – decorated.\u00a0His divine words are decorated with qualities such as being deep (like thunderous sound), generous (giving lot of meanings to whatever he says), sweet etc which are all divine.<\/p>\n

athi manOhara dhivya bhAvagarbhENa<\/strong> – athi<\/em> – very; manOhara<\/em> – captivating the minds of listeners; dhivya<\/em> – divine; bhAvagarbhENa<\/em> – emotional content. His divine words are capable of captivating minds with their emotional (having lot of meanings) content.<\/p>\n

dhivya leelA AlApa amruthEna<\/strong> – dhivya<\/em> – divine; leelA<\/em> – elegance; AlApa<\/em> – sweet words; amruthEna<\/em> – like nectar. His divine elegant words are sweet and full of nectar.<\/p>\n

akhila jana hrudhya antharAnya apUrayantham<\/strong> – akhila<\/em> – all; jana<\/em> – living species; hrudhaya<\/em> – hearts; antharAnya<\/em> – inner space; apUrayantham<\/em> – filled with. \u00a0He fills up the inner spaces in the hearts of all living beings with his sweet words.<\/p>\n

bhagavantham nArAyaNam<\/strong> – bhagavantham<\/em> – one who has all auspicious qualities, which are opposite of all faults; nArAyaNam<\/em> – the personification of such an entitiy, SrIman nArAyaNan<\/a><\/em>.<\/p>\n

dhyAna yOgEna dhrushtvA<\/strong> – dhyAna yOgEna<\/em> – through meditation; dhrushtvA<\/em> – \u00a0able to see. The jIvAthmA<\/a> who has got liberated and reached SrIvaikuNtam is able to have dharshan (vision) of bhagavAn<\/a> through meditation. This is called as mAnasa sAkshAthkAram<\/em> (ability to see through the mind). Normally, this mAnasa sAkshAthkAram<\/em> is acquired by a person who reaches bhagavAn through bhakthi yOgam (devotional path), which is a very tough path to wade through. The same effect is reached by a prapannan<\/em> (one who carries out prapaththi<\/em> or SaraNAgathi<\/em>). This is the end result of repeatedly thinking about bhagavAn every day (we had seen this in the 2nd chUrNai, prathyaham Athma ujjIvanAya Evam anusmarEth<\/em>).<\/p>\n

bhagavatha: nithya swAmyam Athmana: nithya dhAsyam cha yathA avasthitham anusandhAya<\/strong> – bhagavatha:<\/em> – bhagavAn<\/a>; nithya<\/em> – always; swAmyam<\/em> – master; Athmana:<\/em> – jIvAthmA<\/a>; nithya dhAsyam<\/em> – always servant; cha<\/em> – and; yathA<\/em> – whatever; avasthitham<\/em> – situation or position. anushandhAya – to repeat. Once the true positions of the two entities (bhagavAn and jIvAthmA) are realised (that he is swAmy or owner and jIvAthmA is dhAsan or servant or owned), mind immediately starts desiring for kainkaryam.<\/p>\n

We shall now see the remaining portion of this chUrNai in part 4.<\/p>\n

Translation by krishNa rAmAnuja dhAsan.<\/p>\n

archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n

pramEyam (goal) \u2013 https:\/\/koyil.org<\/a>
\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":"

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: Full Series << Previous In the previous part we had seen how the jIvAthmA, who has been liberated from samsAram (materialistic realm) enters SrIvaikuNtam and views the grace and splendour of the place, the central maNdapam (hall) in which on the bed of AdhiSEshan (thousand … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[70,14,77],"tags":[],"class_list":["post-8355","post","type-post","status-publish","format-standard","hentry","category-gadhya-thrayam","category-other","category-srivaikunta-gadhyam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/8355","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\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=8355"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/8355\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=8355"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=8355"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=8355"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}