The Divine Couple
Parasara Bhattar's Sri Guna Ratna Kosa is a work in praise of Goddess Mahalakshmi. Bhattar lists some qualities that are common to Lord Narayana and to Mahalakshmi, said T.A.K. Srinivasacharya in a discourse. Among these are power, might, effulgence, jnana, wealth etc. In addition to these, both share another feature. They are ever youthful and attractive. The qualities of One are reflected in the other and vice versa, like a mirror showing one's reflection. But the Goddess also has some special qualities. She is kinder in dealing with those who err. She is more forgiving. He is the colour of a rain bearing cloud. She has a golden hue. While He is young, She is even younger. They wear ornaments, which distinguish them, and which look most appropriate when they wear them. However, Bhattar sees the inappropriateness of comparing Her to anything in the world, for Her form is aprakrutha.
Bhattar calls upon bhaktas to look at Goddess Ranganayaki of Srirangam. Her very posture indicates Her consideration for us. She also appears to be turning slightly towards Lord Ranganatha, in the manner of a mother pleading for forgiveness for Her children. Bhattar describes Ranganayaki. She is seated on a lotus, with Her right leg hanging down. The left leg is folded. The raised right hand shows abhaya mudra, to indicate that She offers us refuge and is our protector. Bhattar speaks of the glory of Ranganayaki's feet, and here He describes the Goddess who sits always on the Lord's chest. Her feet are placed on the Vedas, he says. Her feet, therefore, have the fragrance of the Vedas. Her feet are tender and fresh like lotus leaves. Her feet crush the garland of forest flowers that adorns His chest. Yet the flowers appear brighter and fresher because of contact with Her feet.
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The Hindu
3 days ago
- The Hindu
The Divine Couple
Parasara Bhattar's Sri Guna Ratna Kosa is a work in praise of Goddess Mahalakshmi. Bhattar lists some qualities that are common to Lord Narayana and to Mahalakshmi, said T.A.K. Srinivasacharya in a discourse. Among these are power, might, effulgence, jnana, wealth etc. In addition to these, both share another feature. They are ever youthful and attractive. The qualities of One are reflected in the other and vice versa, like a mirror showing one's reflection. But the Goddess also has some special qualities. She is kinder in dealing with those who err. She is more forgiving. He is the colour of a rain bearing cloud. She has a golden hue. While He is young, She is even younger. They wear ornaments, which distinguish them, and which look most appropriate when they wear them. However, Bhattar sees the inappropriateness of comparing Her to anything in the world, for Her form is aprakrutha. Bhattar calls upon bhaktas to look at Goddess Ranganayaki of Srirangam. Her very posture indicates Her consideration for us. She also appears to be turning slightly towards Lord Ranganatha, in the manner of a mother pleading for forgiveness for Her children. Bhattar describes Ranganayaki. She is seated on a lotus, with Her right leg hanging down. The left leg is folded. The raised right hand shows abhaya mudra, to indicate that She offers us refuge and is our protector. Bhattar speaks of the glory of Ranganayaki's feet, and here He describes the Goddess who sits always on the Lord's chest. Her feet are placed on the Vedas, he says. Her feet, therefore, have the fragrance of the Vedas. Her feet are tender and fresh like lotus leaves. Her feet crush the garland of forest flowers that adorns His chest. Yet the flowers appear brighter and fresher because of contact with Her feet.
Economic Times
4 days ago
- Economic Times
Knowing to being
Lao Tzu said, 'He who knows others is wise; he who knows himself is enlightened.' True spiritual growth does not come from gathering information but from deepening self-awareness. Vedas and Upanishads also urge us to move beyond intellectual understanding toward direct, inner experience. They do not ask for blind acceptance but encourage us to question, explore and realise the truth for ourselves. The Brihadaranyak Upanishad affirms, 'Atma va are drastavyah srotavyo mantavyo nididhyasitavyah' - the Self must be seen, heard, reflected upon and meditated upon. This layered approach guides us from outer knowledge to inner realisation. Philosophers and sages have shared their wisdom through their own first-person experiences. Ramana Maharshi echoed this approach through self-inquiry, gently asking, 'Who am I?' In this context, meditation is not merely silence or stillness but a mirror that helps us see ourselves. The Bhagwad Gita reminds us, 'One must elevate oneself by one's mind, for the mind can be the friend or the enemy of the self.' This inner journey is ours to undertake. No one else can do it for us. Questions arise not from doubt but from insight. What once felt like borrowed knowledge transforms into personal wisdom. At the core of this transformation lies a simple yet profound truth: consciousness is a fundamental source where all wisdom already exists. Through sincere reflection and contemplation, this awareness reveals what has been within.
The Hindu
6 days ago
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109th Divya Desam
Vedas say that a man lives for a 100 years: fifty of these are spent in sleep; of the rest, childhood and puberty take up 15 years; the last 35 years go in sickness, age-related illnesses, etc. With nothing left of one's years, where is the need to be born? I do not want this birth, said Tondaradipodi Azhwar. What are the ways in which one can avoid rebirth? Divya Prabhandam shows the way, said Tirukkudanthai Dr. Venkatesh. Rendered in Tamil, and accessible to all, the verses from Prabhandam showcase God in an easy to comprehend, identifiable manner and one should render relevant verses from this stellar work, every day, at home. The Divya Prabhandam celebrates God and His attributes in a manner that resonates with the emotion of a devotee. Each one experiences God in his own way, internally and the verses in Nalayira Divya Prabahandam bring to life as it were, Perumal in various stages. One may argue that various scriptural literature do likewise. The Vedas describe Perumal in Vaikunta. Agamas refer to Perumal in the Milky Ocean. Ithihasas describe Perumal's manifestations. Smritis say He is antaryami, ever present inside us. However, none of us can grasp the nuances of these four states and experience God. Prabhandam does this job admirably. The verses bring to life the archa murtis in temples and even in our homes. Azhwars say the idols and images that are kept at home, with daily rituals of prayer, puja and offerings are also equally important and powerful. In fact, the idols at home are considered the 109th Divya Desam. There is a verse for each aspect of home prayer rituals in the Prabhandam. Ramanuja has said that conducting daily prayers at home by reciting from Divya Prabhandam is like a trailer to Vaikuntam.
