Sri Vinayaka, the son of Sri Shiva and Parvati, receives the first pujas, and appears in every Shiva temple. At Kapilateertham Sri Kapileswara Swamy temple in Tirupati, Sri Vinayaka gives darshan in different forms in the temple premises.
Now let us have a glance.
Sri Siddhi Vinayaka Swamy
In the temple premises of Sri Kapileswara Swamy, the presence of Sri Siddhi Vinayak Swamy is visible in the Dhwajastamba Mandapam facing west. In a small temple built with dimensions of about 5’X5′ feet, on a 2-foot high platform about 3 feet high Sri Siddhi Vinayaka Swamy is enshrined as an Archa Murthy giving darshan to the devotees.
Sri Siddhi Vinayaka Swamy is in a sitting posture with his right foot down, and his left leg folded on a mushika vahana. Sri Siddhi Vinayaka Swamy has four hands holding an ankush in his upper right hand, elephant’s broken teeth in his lower right hand, a pasha in his upper left hand, and a modaka (kudumu) in his lower left hand, receiving it with a thondam.
Utsavamurthy of Sri Siddhi Vinayaka Swamy
The Panchalohamurthi of Sri Siddhi Vinayaka Swamy i.e., Utsavamurthy is situated in the Ekanta seva Mandapam of the temple. About one and a half feet tall, Utsavamuthy has four hands holding ankusa, pasa, elephent teeth and modakam.
Sri Maha Ganadhipati
Lord Sri Maha Ganadhipati is lying on the left side of Kalabhairava Swamy on the stone platform in Parivara (Gods around the main deity) Deva mandapam in the temple premises, which is two feet high and facing south. Sri Maha Ganadhipati in a sitting posture with four hands holding ankusha, pasha, Elephent teeth and Modakam.
Pramatha Ganapati
In the temple premises of Sri Kapileswara Swamy, the presence of Sri Pramatha Ganapathi is visible in the Parivara deity mandapam adjacent to Sri Ramalingeswara Swamy on the south side. One and a half feet Sri Pramatha Ganapati is in a sitting posture with four hands holding ankusha, pasha, elephent teeth and Modakam.
History
According to the Devasthanam inscription, a Devadasi named “Sevvusani” who was in Tirupati during the reign of Vijayanagar Emperor Sadashivaraya (1542-1569) consecrated an idol of Ganapati in this area, offered 200 panas to Ganapati for regular worship.
Pujas and Utsavams
Abhishekam and Archanas are performed to Sri Siddhi Vinayaka Swamy every morning before Sri Kamakshi Devi and Sri Kapileswara Swamy. After Abishekam, the idols are decorated with clean clothes, silver shields and garlands. Nivedana is offered to Swamy three times a day. Abhishekam and three-time offerings will be performed every day to Sri Mahaganadhipati and Pramatha Ganapati like other Parivar deities.
Utsavamurthi of Sri Siddhi Vinayaka Swamy is carried on a mushika vahana
On the day of Shuddha Chaviti in every month, a special Abishekam will be performed. On Bhadrapada Shuddha Chavithi i.e. on the Vinayaka Chavithi festival day special abhishekam and archana will be performed to Lord Siddhi Vinayaka. In the evening, Archana, Aradhana and Nivedana Pradoshakala Maha Mangala Aarti are performed.
On the Vinayaka Chavithi festival day after the puja in the evening, Utsavamurthi of Sri Siddhi Vinayaka Swamy is carried on a mushika vahana and taken in a procession through the streets of Tirupati.
On the first day evening of the Sri Kapileswara Swamy Brahmotsavams, Sri Siddhi Vinayaka Swamy appears in a ceremonial procession through the streets of Tirupati on a mushika vahana. Utsavamurthi of Sri Siddhi Vinayaka Swamy along with Sri Chandrasekhara Swamy Manonmani Ammavaru participate in the Teppotsava on the first day of the three-day Teppotsavam held in Kapilatirtha Pushkarini every year in the month of Margasira.
Listening, singing, remembering, serving the feet, worshipping, offering obeisance, servitude, friendship, and complete surrender – through these nine paths one can reach God. These are known as the 9 forms of Bhakti.
A devotee can choose any of these nine paths based on their ability, capacity, and opportunities. Regardless of the path chosen, the result will be the same.
Reaching the divine is the ultimate goal of human life. But how do we reach that divine? The Supreme Being does not set specific rules. Scriptures tell us to worship the divine according to our capacity.
Adi Shankaracharya also stated, “Yadyatkarma Karomi Tattadakhilam Shambho Tavaraadhanam” – every action performed with pure intentions and dedication is an act of worship to Shiva. All we need to do is worship the divine in the way we have chosen, ensuring there is no lack of sincerity or effort.
9 Different Paths – Nava Vidha Bhakti
The Bhagavata Purana describes nine different paths to reach God. These are known as the nine forms of devotion / 9 forms of Bhakti (Nava Vidha Bhakti). There is a verse related to this in the chapter of Prahlada’s story.
Listening (Sravanam) – Sravana Bhakti
Sravanam means listening. Listening to divine stories and glories with total immersion also equates to worshipping God. Listening does not merely mean hearing the words from the speaker’s mouth with our ears. The essence of the words heard should reach the heart.
Regardless of what work one is doing, the divine words heard previously should resonate within the mind. One should reach a state where the mind does not agree to hear any other kinds of words.
Only then can it be said that one has truly practised ‘Sravanam’. Prahlada heard about God from Narada even while he was in his mother’s womb. Dharmaraja, Janamejaya, Parikshit, and others attained salvation by continually listening to divine stories. This is known as Sravana Bhakti.
Singing Praises (Kirtanam) – Kirtana Bhakti
Kirtanam means extolling or glorifying. It involves speaking about the greatness of God, with elevated and noble emotions, both verbally and mentally. The main aspect of Kirtanam is to focus the mind on God with a sense of reverence for His virtuous qualities.
Continuously remembering and talking about God’s virtues helps the mind to easily become devoted to Him. From the moment we begin singing or chanting the names and glories of God, we draw closer to the divine.
Devotees like Tyagaraja, Muthuswami Dikshitar, Annamacharya, Kancherla Gopanna, Mirabai, and Tulsidas attained salvation through their devotion by singing the praises of God. This is known as Kirtana Bhakti.
Remembrance (Smaranam) – Smarana Bhakti
Smaranam means remembering. No matter where we are or what circumstances we are in, we should always remember God. This is Smarana Bhakti. Hanuman and Sage Narada are excellent examples of this.
Narada cannot spend a moment without remembering the name of Narayana, and Hanuman cannot be without remembering the name of Rama. That is true Smaranam.
When we strive to remember God’s name without a break, even for a moment, we become closer to the divine. In short, true Smaranam is to never abandon the thought of God at any time or under any circumstances.
Serving the Feet (Pada-Sevanam) – Seva Bhakti
There is no greater path of devotion than serving the feet of the divine. Bharata worshipped Rama’s sandals as the embodiment of Rama himself and attained salvation through Padasevanam. Pundarika, absorbed in serving his father’s feet, did not even acknowledge the arrival of his beloved deity, Panduranga. Rama was so moved by Guha’s service to his feet that he granted him liberation. Such is the power of Pada-sevanam.
In the Kali Yuga, one might doubt the possibility of physically serving the feet of the divine. Serving the feet does not merely mean embracing or laying one’s head at the feet. It involves following the path shown by the divine and practising the teachings of the divine. This is known as Seva Bhakti.
Worship (Archanam)
Worshipping God with offerings such as incense, lamps, and flowers is a path of devotion that leads to the divine. This is known as Archana Bhakti. Simply placing turmeric, rice, or flowers on the deity does not constitute true worship.
The physical act of offering material items should gradually elevate to a higher state, ultimately leading to mental worship where one envisions the divine and performs rituals in the temple of the mind. One should leave behind negative qualities at the feet of the Supreme and embrace divine love.
Vandanam (Salutation)
Vandanam means offering respectful obeisance. When we bow down to someone, it signifies accepting their greatness and discarding our ego. Similarly, salutation to the divine should be conducted with reverence. Offering directly to the deity’s idol should mature into a salutation that acknowledges the presence of the Supreme within all beings and displays compassion towards all life forms.
By recognizing the omnipresence of God and conducting ourselves in harmony with divine guidance, we engage in meaningful vandanam, both in literal and spiritual senses. Salutation to God includes acknowledging His greatness, recognizing that the Supreme exists in all beings, and having compassion towards every creature.
It involves recognizing God’s greatness and treating every creature with the same mercy, which is the essence and ultimate truth.
Dasyam – Dasya Bhakti
Just by hearing these words, devotees of Rama and Hanuman come to mind. What is service? How should a servant be? Hanuman exemplifies and teaches it so vividly that others need not demonstrate it. It is not just about saying; it’s about doing. Without expecting results from service, we work hard for the master.
Similarly, considering the residents around the Lord as the master and worshipping the Lord, Dasyam is done. Lakshmana served Rama for fourteen years in exile. This is called Dasya Bhakti.
Sakhyam – Sakhya Bhakti
‘Sakhyam’ is to strive to grow in friendship with God as you would with a good friend. Sakhyata is to be ecstatic about God as a friend and extol His glory and supremacy. He is the Consciousness spread throughout the universe.
We should become closer to God with the same kind of care and love we show to our dearest person. Once a bond is formed even if we shake him off, he will not leave us. The Pandavas were in alliance with Krishna and received constant protection. Krishna and Kuchelula’s story is an example of sakhya bhakti which has been embraced by the whole world.
Surrender
Surrendering oneself completely to God is self-surrendering. Whatever is one’s own should be offered to the Supreme. Everything from the physical body to the inner life should be left at the feet of the Supreme Lord. This requires a lot of practice and maturity.
After surrendering everything we have, only the soul is left. That is Parabraham. In this state, there is no difference between God and devotee, both are one. Balichakravarti gave everything he had to the Supreme. Godadevi’s Atma Pratikshana belonged to Ranganatha.
Let us practise these Navavida Bhakti to reach the Lord.
Chitrangada is a renowned female character from the epic Mahabharata. She is the wife of the valiant Arjuna and the princess of the kingdom of Manipur. Her father, King Chitravahana, raised her as a son due to the absence of a male heir. He ensured she was skilled in all forms of knowledge and warfare.
During Arjuna’s travels, he passed through Manipur and was captivated by Chitrangada’s beauty and bravery. He approached King Chitravahana to ask for her hand in marriage. The king agreed on the condition that any child born from their union would be raised as the heir to the throne of Manipur, not as a Pandava. Arjuna accepted this condition and married Chitrangada. They had a son named ‘Babruvahana’.
Babruvahana – S/o Chitrangada
Chitrangada’s greatness as a mother is evident in how she raised her son, Babruvahana, without any support from her father. After Babruvahana’s birth, Arjuna entrusted Chitrangada with his upbringing and left Manipur. Just as Subhadra raised Abhimanyu to be a great warrior, Chitrangada trained Babruvahana to become a brave and worthy son.
Despite the challenges of single parenthood, Chitrangada nurtured Babruvahana with immense love and dedication. She ensured he was trained in all the arts of warfare and leadership, preparing him to be a worthy successor to the throne of Manipur. Her efforts bore fruit as Babruvahana grew up to be a brave and skilled warrior, capable of facing even his father in battle.
Chitrangada’s greatness as a daughter is equally remarkable. Her father, King Chitravahana, raised her as a son, teaching her all the skills and knowledge typically reserved for male heirs. Chitrangada embraced this upbringing wholeheartedly, excelling in various disciplines and proving herself to be a capable and courageous individual.
Her father’s decision to raise her as a son was vindicated by her achievements and the respect she garnered as a warrior princess. Chitrangada’s dedication to her father’s wishes and her ability to uphold the responsibilities of a son highlight her exceptional qualities as a daughter.
Kurukshetra War
Chitrangada’s story also intertwines with the larger narrative of the Mahabharata. Following the Kurukshetra war, Yudhishthira decided to perform the Ashwamedha Yagna and sent Arjuna to guard the sacrificial horse. As the horse travelled through various kingdoms, it reached Manipur, leading to a fierce battle between Arjuna and Babruvahana.
In this battle, Babruvahana’s arrows gravely wounded Arjuna, leading to his death. Chitrangada, distressed by this, blamed Ulupi for inciting Babruvahana. However, Ulupi used her mystical Nagamani to revive Arjuna, bringing immense joy to Chitrangada. She then accompanied Arjuna to Hastinapur with their son and lived there, caring for everyone with affection, including her mother-in-law Gandhari.
When the Pandavas, along with Draupadi, embarked on their journey to the heavens, Chitrangada returned to Manipur with Babruvahana.
Chitrangada | Women from The Mahabharata | Princess of Manipur | Arjuna’s Wife – youtube link
Final Word
Chitrangada’s life is a testament to her strength, resilience, and dedication. As a mother, she raised her son to be a great warrior without any external support. As a daughter, she fulfilled her father’s expectations and proved herself to be a capable and courageous individual.
Her story is an inspiring example of how one can rise above challenges and fulfil multiple roles with grace and determination.
Anantha Padmanabha Vratam – Prosperity, Longevity and Spiritual Upliftment
In Hindu philosophy, every day of the month is sacred if life is treated as a symbolic spiritual journey.
Of them,
Chaviti (4th Day),
Panchami (5th Day),
Shasti (6th Day),
Saptami (7th Day)
Astami (8th Day),
Navami (9th Day)
Dashami (10th Day)
Ekadashi (11th Day)
Chaturdhasi (14th Day)
are the most sacred days in a month to celebrate with deep devotion.
Ekadashi Vrata, a sacred observance dedicated to Lord Vishnu, brings spiritual purification and helps in attaining blessings from the Supreme Divine. Generally, it is observed twice in a lunar month, once during the waxing moon (Shukla Paksha) and the other is the waning moon (Krishna Paksha).
There are various Ekadashi dates throughout the year each with its significance and rituals. People observe this vrat by fasting, offering prayers, reading scriptures and performing acts of charity. It is believed that observing Ekadashi vrat helps in spiritual purification, promotes good health, and brings prosperity and happiness to one’s life.
Lord Vishnu has several names. Anantha is the one who conveys symbolically the endless and infinite nature of the Lord. Anantha Padmanabha Vrata is performed to seek health, prosperity and happiness in one’s life. It is observed on Anantha Chaturdashi which generally falls in the month of Bhadrapada (September or October).
It has been believed for centuries that the performance of Anantha Padmanabha Vrat brings the divine grace of Lord Anantha Padmanabha Swamy and removes all obstacles.
Many stories and anecdotes highlight the immense importance of Anantha Padmanabha Vrata from epics, Puranas and the Upanishads of which the Mahabharata story is very popular among the people. Lord Krishna narrates the significance of Vrata to Yudhishthira during their exile in the forest. Once Pandavas along with Draupadi were facing numerous hardships during their exile.
Feeling dejected, and seeking solace, they approached Sage Vyasa for guidance. He advised them to perform this Vrat which would help them overcome their difficulties and attain success in their endeavours. Another story runs from the incarnation of Lord Vishnu as Anantha (the Infinite) and his devotee, Dhruva.
This narrative highlights the significance of devotion, righteousness and the power of Lord Vishnu’s blessings. Anantha Padmanabha vrat holds special importance as it marks the conclusion of the Ganesh Chaturthi which celebrates the birth of Lord Ganesh.
Anantha Chaturdhasi
On the day of Anantha Chaturdhasi devotees perform various rituals to seek the blessings of Lord Anantha Padmanabha. Devotees wake up early in the morning and take a holy bath. Special prayers, hymns, and devotional songs dedicated to the deities are recited. They strongly observe a fast throughout the day, abstaining from consuming food and water until the conclusion of ‘vrat’.
One of the key rituals of Anantha Chaturdashi ‘vrat’ involved tying a sacred thread known as “Anantha Dhara” or “Anantha Sutra”. This thread is typically made of cotton or silk and is tied around the right wrist of the devotes. During the tying of the thread, prayers are offered to Lord Vishnu for protection, longevity and prosperity. The thread is usually tied while reciting the Anantha Chaturdashi ‘vrat katha‘ (story) which recounts the legend associated with the ‘vrat’.
During the day, the devotees offer various items such as fruits, flowers, sweets, and incense to Lord Vishnu besides donating food, clothes, and money to the needy. The Anantha Chaturdashi ‘vrat’ concludes after the sunset.
Devotees perform the rituals of “Anantha Visarjan” or “Anantha samskara” where the sacred thread tied around the wrist is removed and immersed in a water body, symbolizing the conclusion of the vrat and culmination of prayers.
Final Word
Thus, the Anantha Chaturdashi Vrat is believed to bring prosperity, longevity and spiritual upliftment to the devotees while also fostering a sense of gratitude to the divine.
Balarama – The Icon of Brotherhood (Eve of Balarama Jayanti)
This article talks about Balarama, one of the Dasa Avatharams of Lord Vishnu. On the eve of “Balarama Jayanti,” a humble attempt is made to stress the importance of Lord Balarama avatar. Out of all the Dasavatharams of Lord Vishnu, normally he appears as one and only ‘murthy’ to perform “Dusta Sikshana and Sista Rakshana” (Punish the Bad and Save the Good).
In every “Yuga” Lord Vishnu saves Mother Earth and Dharma as a solitary representative, but with an exception in ‘Dwapara Yuga’. Lord Vishnu gave his presence to us in the form of Lord Krishna and Lord Balarama (as per post-Vedic literature). The Vedic literature also envisages that the Balarama is a reincarnation of ‘Adhi Sesha’.
Balarama Jayanti on 05.09.2024
Traits of Balarama
A Protective Brother
Balarama is a caring brother. Since childhood, the big brother never left his younger brother, who is prone to attacks by demons sent by Kamsa. For example, Dhenuka the ‘asura’ (demon) sent by Kamsa was killed by Balarama, when he attempted to kill Sri Krishna.
If we dwell upon Srimad Bhagavatham, Sri Krishna is always fond of cows and used to go to forests. So, Balarama became a cow herd, though he is the son of a leader and king to protect his younger brother during his visits to forests. Even during Sri Krishna’s education with sage Sandipani at Ujjain, he joined the same ‘Ashram’ (School) to take care of his younger brother and his education.
Significance of Agriculture
Balarama is always known for his discipline and dignity. He holds a plough (many projected it as his weapon) that represents him as a promoter of agriculture. There is literature available that shows he drew the waterway or channel from the Yamuna River to the agricultural lands of Brindavan.
It is believed that Sri Balarama brought the river Ganges / Ganga closer to Hasthinapur with his plough. Though the people of ancient times to date believed that Cows were sacred and cattle were the source of wealth, they insisted that agriculture was as important as cow herding.
Icon of Dharma
Sri Balarama was known for Dharma and discipline. When the battle between Kauravas and Pandavas was declared, he took a neutral position. Because if he joins Duryodhana or Bhima, like the teacher Dhrona, that will stand in the world as a wrong example of a teacher.
Respect for Women
During Sri Krishna’s decision to perform the marriage of sister Subhadra with Arjuna, Balarama was unhappy. But when he got the fact that it was not Sri Krishna’s decision but Subadra’s long cherished wish, he obliged and respected his sister’s wish.
Importance to Knowledge and Analytical Skills
When Sri Krishna decided to move his capital from Mathura to Dwaraka for better protection to civilians, he accepted such a major strategic decision of a brother without ego. This should be the standing example to elder brothers of any yuga to accept the intelligence, and knowledge of younger ones.
Final Word
Lord Vishnu took the avatar of Krishna to punish the evil. But Adisesha took the avatar as Balarama to protect Krishna. Balarama has substantial strength and the ability to train and mentor warriors. He is the spiritual master, and anyone desiring to make ‘spiritual progress’ must first get the blessings of Lord Balarama.
Ganesha is worshipped across India as the Lord of benignity and auspiciousness. He is also the God of wisdom. Before undertaking any work Hindus offer their obeisance to Lord Ganesha. It is believed that He is instrumental in removing all hurdles, hence he is called ‘Vighneswara’.
He is invoked at the commencement of all pujas and functions. He is also known as ‘Ganapati’ as He was made the chief of the Ganas by Siva and Parvati. Sage Vyasa worshipped Ganesha by reciting His sixteen names before commencing Skandam.
16 Names
They are: ‘Sumukhan, Ekadantan, Kapilan, Gajakarnan, Lambodaran, Vikatan, Vighnarajan, Vinayakan, Dhumaketu, Ganadhyakshan, Phalachandran, Gajanan, Vakratundan, Surpakarnan, Heramban, and Skanda Purvajan.’
Worshipped in Many Forms
Sri Ganesha has shrines even in the remote villages of South India. In most of the images of Ganesha, the trunk is turned towards the left side. According to the South Indian tradition, Ganesha is represented as a celibate but is shown in the company of His consorts in the North.
They are Siddhi, a personification of success and Buddhi, a symbol of wisdom.
He is worshipped in many forms.
The worship of Ganapati has become very popular nowadays. Ganesh puja is performed with great devotion and enthusiasm by Hindus throughout India. ‘Vinayaka Chaturthi’ festival is celebrated with great eclat throughout India in the month of Bhadrapada, usually in September.
The temples as well as the temporary structures dedicated to the deity that come up in all the streets are brilliantly lit, attracting large crowds. The huge processions during the immersion (Nimajjanam) mark a sense of unity among the Hindus.
According to legends, Ganesha Himself wrote the great Epic ‘Maha Bharata’ to the dictation of sage Vyasa.
Glorious forms of Lord Ganesha
The glorious forms of Lord Ganesha are
Bala Ganapati
Seated on a lotus, He has four hands holding a banana, mango, sugar cane and jackfruit, all representing the earth’s abundance.
Taruna Ganapati
The youthful Ganapati is in a sitting posture with eight hands. His bright red colour reflects the blossoming of youth.
Bhakta Ganapati
With four hands He shines like the full moon. Bhakta Ganapati is seen holding a banana, a mango, a coconut and a bowl of sweet payasa pudding.
Vira Ganapati
Red in colour, He is in a standing posture with 16 arms. The commanding warrior is seen with various weapons.
Shakti Ganapati
With four hands, He is in a sitting pose with a consort on His left thigh. Powerful and assuring, He allays fears with this posture.
Dvija Ganapati
Four-headed and four-armed, He is moon-like in appearance. He is adorned with ornaments in his hands.
Siddhi Ganapati
He is a symbol of confidence and accomplishment. His colour is golden yellow and He is seen holding a bouquet, axe, mango and sugarcane.
Uchchishta Ganapati
He is the Lord of offerings. Blue in colour, He has six hands. His consort is seated on his left thigh.
Vighna Ganapati
Having eight hands, brilliant goldcoloured, He is adorned with ornaments.
Kshipra Ganapati
Red-hued, and four-armed, He is a giver of boons.
Heramba Ganapati
Seated on a lion He has five heads with ten hands. His posture is one of offering safety and protection.
Lakshmi Ganapati
With eight hands, He is seen with two consorts. He is the embodiment of wisdom and achievement. His colour is white and He is known to grant boons.
Maha Ganapati
He is red-hued having three eyes. He has His consort seated on His left thigh and the Moon on His head.
Vijaya Ganapati
A bestower of success, He is robust and resourceful. He is red with four hands. He is seen riding a mouse.
Nritya Ganapati
Yellow in colour and joyful in appearance, He is seen in a dancing posture under a kalpavriksha tree.
Urdhva Ganapati
With six hands He is of golden hue. His consort is seated on His left thigh.
Ekakshara Ganapati
Having four hands and three eyes, He is red-complexioned. He is seen in a lotus pose on a Mushika.
Varada Ganapati
Four-armed and three-eyed, He is a boon giver. He is seen with a consort named ‘Pushti Devi.’ He holds a pot filled with jewels in his trunk.
Tryakshara Ganapati
The Lord of three letters, He is of golden hue having four hands. He is the embodiment of the sacred word, AUM.
Kshipra Prasada Ganapati
He has six hands and three eyes. He is red and is seated on a grass throne.
Haridra Ganapati
With four hands, He is of yellow colour assuring and protecting His devotees.
Ekadanta Ganapati:
With a single tusk, His form is marked by a blue colour with four hands.
Srishti Ganapati
Lord of happiness and success, He is of red complexion riding on his friendly mouse.
Uddanda Ganapati
With ten hands His posture is one of assertiveness enforcing dharma. He is red. His consort is seated on the left thigh.
Rinamochana Ganapati
A liberator, He has four hands. He is of crystal colour and dressed in red.
Dvimukha Ganapati
He has two heads and four hands. He is blue and is adorned in a red dress.
Dhundhi Ganapati
Red-coloured, He has four hands. He is the remover of all obstacles.
Trimukha Ganapati
He has three heads and six hands. He is seated on a golden lotus and is of red hue.
Simha Ganapati
Seated on a lion, He has eight hands. He is of white hue and holds another lion in one hand suggesting fearlessness.
Yoga Ganapati
He has four hands, and his legs are strapped symbolising a meditative posture. He is of red hue.
Durga Ganapati
Of golden hue with eight hands, He is adorned with a red dress. He is seen holding a bow and arrow in His hands.
Sankatahara Ganapati
Having four hands, He is seated on a red lotus flower dispelling the sorrow of his devotees. A consort is seated on His left thigh.
21 leaves for Lord Ganesha Pooja
The 21 leaves hold a unique significance and purpose in Ganesha Pooja. By offering these twenty-one leaves to Lord Ganesha, devotees seek His divine blessings for wisdom, success, and the removal of obstacles in their lives. Here we are giving the leaf name along with its medicinal value.
Machi Patram – (Davana): Treats skin diseases.
Bruhati Patram – (Dorali): It relieves joint pains.
Bilva Patram – (Bela): All parts of this tree’s leaves, fruit, stem, and roots are used as medicine to cure various diseases.
Doorvayugmam – (Doorva): Doorva helps to arrest bleeding and anaemia.
Dhattura Patram – (Dhotara): It works as an antimicrobial, and anti-inflammatory.
Badari Patram – (Bora): It treats Laryngitis, cough, digestive disorders, wounds, and injuries.
Apamarga Patram – (Aaghada): It treats digestive disorders, poisonous bites, and asthma. Improves digestion and metabolism.
Tulasi Patram – (Tulas): It is one of the best antiviral herbs. It is an antimicrobial and anti-toxic.
Chootha Patram – (Aamba): It treats diabetes, heartburn, stomach pain, diarrhea, vomiting, and skin discolouration. It also acts as a good energizer and stimulant.
Karaveera Patram – (Kanheri): This is a toxic herb and it is used for external applications.
Vishnukranta Patram – (Shankhapushpi): Used to treat brain and nervous system-related disorders.
Daadimee Patram – (Dalimb): It treats dysentery, food poisoning, diarrhea, and acidity-related disorders.
Devadaru Patram – (Devadar): It treats skin diseases, wounds, injuries, headaches, arthritis, mastitis, and stiffness.
Maruvaka Patram – (Murva): It treats skin diseases and stops abnormal menstrual flow.
Sindhuvara Patram – (Nirgundi): It treats Vatarelated problems, is used as anti-poisonous drugs, rheumatoid and osteoarthritis and grey hair.
Jaati Patram – (Chameli): It treats skin diseases, wounds, mouth-related problems, indigestion, erectile dysfunction, gingivitis, and eye diseases.
Gandaki Patram – (Kanchanar): Used to treat heart-related diseases, piles, skin diseases, and cervical lymphadenitis.
Ashwathha Patram – (Pimpal): It treats joint swelling, pain, pimples, bleeding and wounds. Its bark is used in the preparation of many medicines.
Arjuna Patram – (Arjun): It treats joint pains, heart diseases, wound and septic conditions, fractures, chronic respiratory disorders, and tuberculosis.
Arka / Mandar patram – (Rui): It treats poisonous bites, wounds, injuries, leprosy, tumours, joint pains.
Eco-Friendly Clay Idols
The practice of people making and worshipping Ganesha idols made of PoP, different chemicals and colours causes enormous damage to ecological balance. Especially after the Ganesha idol immersion that normally takes place on the ninth day, the tanks, lakes, rivers and other water bodies are contaminated.
These are nonbiodegradable and, hence, pollute the waters and harm aqua life. This adds to the woes of already depleting water resources. Such environmental pollution is still widespread as the practice of making PoP idols is followed in many places.
However, environmentalists and social awareness groups are making this practice obsolete by making clay idols of Ganesha. Eco-friendly clay idols will not harm the natural surroundings, and the benefits of this practice need to be propagated on a large scale.
The purpose of Vamana Avatara is to regain Devaloka (Heaven) to Indra from Asura king Maha Bali.
Vamana Jayanti on 15.09.2024
The Vamana Purana is one of the eighteen Puranas written by Maharshi Veda Vyas. Sri Vamana is the fifth Avatara (incarnation) of Lord Vishnu. According to legends, Lord Vamana is the twelfth of Adityas and the fifth Avatara of Lord Vishnu.
The Bhagavata Purana describes that Lord Vishnu descended as Vamana as an ‘avatar’ to restore the authority of Lord Indra over Devaloka as it had been forcibly encroached upon by King Bali. As said by Lord Krishna, “to protect the virtuous, to destroy evil and to establish ‘dharma’, I recreate myself as an ‘avatar’ in every ‘Yuga’.”
Trivikrama Avatara
The Vamana Avatara is also known as ‘Trivikrama Avatara’. The main intention of this avatara is to defeat the demon king Maha Bali who has ruled that Gods no longer own the heavens and the earth. Hence, Lord Vishnu took the form of Vamana to defeat the king and restore balance in the universe. Though Bali was an Asura, he was good by nature but his ego was boundless.
King Bali was the great-grandson of Hiranyakashipu, the grandson of Prahlada, and the son of Virochana. Once, the Asura king performed Mahabhishek Viswajeet yagna after consulting his Guru Shukracharya on how to defeat Indra, the king of gods. Bali received several gifts after performing Viswajeet yagna.
Some of them were: A golden chariot pulled by four horses, a quiver with several arrows, a flag post with a lion’s head and celestial armour. Shukracharya presented Bali with a garland of ever-blooming flowers and a conch shell that had a thunderous battle cry.
After the yagna, Bali fought back against Indra and defeated him and thereby the reign of the entire universe fell into Bali’s hands. Later, Gods were threatened by Bali’s rule and then Indra pleaded with Lord Vishnu to help him find a way out to regain his powers. Vishnu decided to reincarnate as Vamana. Lord Brahma suggested Devatas to proceed towards Kasyapa’s hermitage.
When they reached his hermitage, they requested Aditi (wife of Kasyap) to go for penance to please Lord Vishnu. After Aditi’s severe ‘tapas’, Lord Vishnu was extremely pleased and appeared before the couple and gave them the privilege of becoming their son.
Backdrop Of Mahabali
Mahabali defeated the deities and drove Indra and other gods from Devaloka. Very soon, all the three worlds came under his control. During his rule, every corner of his kingdom would be full of religious activities. As a result, the whole world became righteous and Bali’s subjects engaged themselves in pious activities like tapas and yagnas and people followed non-violence and truth in their daily course of life.
Even Goddess Lakshmi had come to Bali to bless him as he was an admirable king.
Nobody experienced the pangs of hunger and everybody’s desire was fulfilled. The king Bali’s rule was incomparable and prosperity prevailed throughout his kingdom. It is said that the bond between Bali and Goddess Lakshmi is said to be one of the reasons for celebrating Raksha Bandhan, where sisters pray for the welfare of their brothers and brothers protect the sisters by all means.
The festivals like Onam and Diwali are related to the return of kings Bali from the nether world.
Birth of Vamana
According to Bhagavata Purana, Vamana was born to Aditi wife of Kashyapa at their request. Incidentally, Aditi and Kashyapa were the parents of Indra. Vamana was named Upendra and was a dwarf by nature. Surprisingly, the demons became devoid of their radiance and power.
King Bali asked Prahlad for the sudden development and Prahlad told Bali that demons lost their radiance due to Lord Vishnu who was about to take incarnation at the request of deities. The arrogant and foolish Bali made fun of Vishnu egoistically. Then, Prahlad became furious at Bali’s arrogant utterances and cursed him that very soon he would meet his downfall and lose his kingdom.
After being cursed, King Bali realized his mistake and begged for forgiveness. Then, Prahlad suggested him to take refuge in Lord Vishnu, the supreme protector. He said that Lord Vishnu would be pleased if Bilva patra and Champa flowers were offered to Him. A person who constructs the temple of Lord Vishnu would be liberated from his sins.
Prahlad asked Bali to construct the temple of Lord Vishnu and worship Him with utmost devotion. Then, King Bali followed his instructions meticulously and faithfully and engaged himself in the worship of Lord Vishnu. He instructed Viswakarma to construct a magnificent temple of Lord Vishnu.
Vindhyavali, the wife of Bali fully supported his pursuit in the worship of the Lord. He used to clean the premises of the temple and worship the Lord with utmost devotion.
The Arrival of Vamana
King Bali was surprised by the sudden shaking and trembling of the earth and he asked his guru Shukracharya on the sudden development and even the Agni deity was not accepting the offerings in the Yagna Gundam. Shukracharya after contemplating for a while, came to know about Vamana’s incarnation and informed Bali that Vamana was on his way to Yagasala and His each step was causing turbulence on the earth.
Bali was pleased that he would get an opportunity to see Lord Vishnu. The king felt proud of his good fortune that the Lord was visiting him. Knowing fully the reason for the arrival of the Lord, Shukracharya warned King Bali against making any promise to Him.
King Bali said that he could not refuse if the Lord demanded anything from him and he was willing to face any hardship to protect his charitable image. He did not mind though, the deities would get benefit by his actions and also said that even if the Lord came intending to kill him, he was not to be scared.
Upanayanam
The Maharshis organized the process of ‘Upanayanam’ of Lord Vamana and all gods and deities presented several things to Vamana. The boy was shining like the radiance of Lord Brahma. Lord Vamana appeared in the guise of a short Brahmin boy carrying an umbrella made of wood and Palmyra leaves. Though he was diminutive in size, each of his step was enough to shake the earth and Vamana arrived at Bali’s Yagnasala.
Vamana’s radiance subdued the power of all demons who were present there. Impressed by the grandeur of King Bali’s yagna, Lord Vamana complimented him for organizing such a magnificent yagna on a large scale. King Bali welcomed and worshipped Lord Vamana and requested the Lord what He would like to receive as a gift from Bali and promised that His desire would be fulfilled.
Lord Vamana smiled and told him that he needed a small piece of land measured by three steps for the performance of a yagna. Bali laughed at the small request and agreed readily. To stop Bali’s charity, Shukracharya took the form of a bee and stuck between the holes so that water does not come out to complete the donation.
Then, Lord Vamana pricked the hole with Dharba grass which made Shukracharya’s blind by one eye. The flow of water was uninterrupted and the donation process was complete.
The young Brahmin boy revealed His identity and started growing in size and enlarged to gigantic and cosmic proportions to stride over the three worlds. He took his first step in which He captured the entire earth and claimed the earth as His. His second step fell midway between earth and heaven which he claimed as His. Now, there was no place to claim for the third step.
Patala Loka – Image is only for reference
Granting Kingdom of Patala Loka
So, Vamana asked Bali where to keep His third step. Since Bali promised three steps of land, he lowered his head and offered it for the third step of Lord Vamana. Then, the Lord pushed Bali with the pressure of His feet and granted the kingdom of Patala loka and gave Bali immortality for his absolute humility.
Bali was also allowed to return every year to see the citizens of his country. Thus, Mahabali’s pride was suppressed and the Lord blessed Bali that he would enjoy a long life till the end of the present kalpa. Ultimately, Lord Indra regained the kingdom of heaven or Devaloka.
King Bali symbolizes prosperity associated with arrogance and pride. The three feet of Lord Vamana represent the three planes of existence i.e.; Jagruth, Swapna, and Sushupti and third step placed on the head of Bali elevated him from all three states and thereby Bali attained salvation and eternal bliss.
Final Word
A person who reads Vamana Purana helps him get free from all kinds of worldly attachments, miseries and also enhances his devotion and love towards Lord Vishnu for a blissful life.
We all know that from time to time when evil strikes in various forms and the cosmos is thrown into disorder, Lord Vishnu comes to the rescue in various forms. Ten of these are considered primary avatars or manifestations. Among these is the Varaha avataram, the third of the avatars of Lord Vishnu.
Varaha Jayanti on 05.09.2024
The legend behind the Varaha ‘avataram’ is as follows: The demon king Hiranyaksha abducted Bhoomi Devi, the Mother Earth hid Her in the dark Rasatala region, the depths of the Cosmic Ocean, and nobody could trace her. There was no means of finding her except by the sense of smell. The distressed ‘munis’ approached Lord Brahma who went into deep meditation.
From His nostril emerged a tiny creature that soon expanded and was seen as a great white boar. This was the form chosen by Lord Vishnu as it has a highly developed sense of smell. Diving deep into the ocean, He was able to retrieve Bhoomi Devi. Placing her over his tusks, he gently brought her to safety.
In honour of this event, Varaha Jayanti is celebrated on the second day (Dwadashi tithi) of the Shukla Paksha (waxing phase of the moon), in the month of Magha as per the Hindu calendar. Varaha Jayanti symbolizes the protection of dharma (righteousness) and the restoration of balance in the universe. It honours Lord Varaha’s intervention to protect the world from evil and is a reminder that the Divine ultimately triumphs over Evil.
One of the major Puranas was inspired by this incarnation. The Varaha Purana has, among other descriptions, a large portion dedicated to the conversation between Lord Varaha and Bhoomi Devi or Dharani, the Earth, held up by Him on His tusk. Bhoomi Devi asks a series of questions and Lord Varaha answers them.
They deal with the creation and destruction of the world and also how the world is sustained, and what constitutes the right conduct, correct behaviour and ultimate liberation from worldly existence.
A small conversation between the Lord and Goddess
There are many interesting points in this question-answer session. Bhoomi Devi asks if ‘this illustrious Narayana, the Supreme Soul and the Eternal, is God in all respects or not.’ To which Lord Varaha responds by listing the ten avatars and what they embody as the steps for those who wish to attain the vision of the Lord.
He spoke of the Earth as the first form of that God, with the other aspects being Water, Fire, Air and Ether (space), which we today are familiar with as the ‘Pancha Bhootas.’ The questions and answers are in great detail including the forms of worship, duties of different people, the greatness of different pilgrimage centres, thirthas and even what has to be done on a day-to-day basis.
The Varaha charama sloka has been described as perhaps the most beautiful of the three charama slokas, the verses of surrender that are integral to Vaishnavism.
Sthite manasi susvasthe shareere sati yo narahaa dhaatusaamyesthite smartaa visvaroopam ca maamajam tatas-tammriyamaanam tu kaashtaa paashaa na sannibham ahamsmarami madbhaktam nayaami paramaam gatim.
“If anyone thinks of Me, when the mind is sound (Sthite manasi), with the body in good health (susvasthe shareere), and with all mental and physical faculties intact (dhaatusaamyesthite); if he thinks that I am indeed the very cause of this Universe or the form ‘Vishwaroopam’, that I am without birth (ajam) – then I assure you (Bhoomi devi), that I will remember this devotee of Mine, when he/she is on deathbed, lying like a stone or a log of wood, and personally take him/her to the supreme abode.”
The poet Kabir said ‘jo sukh mein sumiran kare, tho dukh kahe ko hoi’: if you worship when you are in comfortable conditions, why will there be sadness? He was reflecting on people who pray only when they are in difficulty. He was only saying what Lord Varaha told Bhoomi Devi – if a devotee worships Me when in good health and circumstances, then they don’t have to worry about their salvation when they are on their deathbed; ‘I will remember them and ensure they attain salvation’ is what the Lord has assured.
Temples
Lord Varaha is worshipped in many temples around India. Some of the most famous temples are the Varaha Lakshmi Narasimha Swamy temple at Simhachalam, Adi Varaha Swamy Temple, Andhra Pradesh, Bhuvaraha Swamy temple at Srimushnam and Nithyakalayana Perumal (Varaha) temple at Thiruvidanthai (near Chennai) in Tamil Nadu.
In many temples, the presence of an Adi Varaha shrine indicates that Lord Varaha was worshipped there from ancient times. In Tirumala, there is Sri Bhuvaraha Swamy temple located to the north of Lord Sri Venkateswara Swamy temple, on the banks of Swami Pushkarini.
In fact, according to legend, Tirumala was originally called “Adivarahakshetra” and Bhuvaraha Swamy whose abode it was, granted Lord Venkateswara land to settle there. It is the custom for pilgrims to first pay obeisance to Lord Bhuvaraha Swamy before worshipping Lord Venkateswara.
On this Varaha Jayanti day, let us learn Sri Varaha Kavacham, and recite it regularly:
Once a month worship the Varaha swami and His consort. Win over untimely death and be endowed with prosperity. Freedom from worry and disease and adverse impact of planets. Enjoy happiness and attain salvation.
Tirumala is an ancient famous Pilgrimage centre. Maha Vishnu took the avatar of Srinivasa in Kaliyuga after the Rama and Krishna incarnations. Venkateswara is an idol form of Srinivasa. The Worship form of Srinivasa is Venkateswara Swamy.
It is called Adi Varaha Kshetra. It is more than two hundred crore years old as told by archeologists. Even from the Vedic times, devotees considered Tirumala as a sacred and divine place of great richness. Since then it has been considered a great Vaishnava Kshetra.
“Vishnuh parvathanamadhipatih” is a saying of verses. That is why we observe that the Vaishnavite temples are seen only on Hills and valleys. It is called ‘Sree Parvatha’ in Rigveda.
Sloka
“Araayikaane vikate girim gacha sadanve Sirimbi tasya satvabhisvetabhishtvachatayaamasi” -(Rigveda 10-15-1)
Sloka Meaning
The meaning of the sloka is though you are poor, you are in loss of internal and external sights, if you aspire to get rid of sin, and get spiritual richness, you go to Sri Parvata where Lord Venkateswara is installed and pray Sri Hari along with the devotees of the Lord.
The Veda says – that if you are interested and anxious to get Purushartham i.e., Dharma, Artha, kama, and Moksha or interested in achieving wealth, and spirituality, you pray to God Venkateswara Swamy existing at Sri Parvatam.
Divine Place granting prosperity
True! if you read the conversation of Indra and Upendra of veda, and the story of Bhrigu Maharshi in Venkatachala Mahatmyam, it will be clear that Sri Maha Vishnu came to Earth in search of Laxmi Devi and He is residing permanently at Tirumala, His favourite Kshetra. ‘Sri’ means Lakshmi.
Srinivasudu / Sri Parvata
As He is the residing place of Lakshmi, He is called ‘Srinivasudu’. It is also called ‘Sri peetam’ as per Veda. ‘Tiru’ is a Tamil word that is used to say ‘Sri’ and ‘Mala’ means Parvata. Hence Tirumala is called as ‘Sri Parvata’. It is also called Sri Sailam. This is a place of Srinivasa who grants wealth to Kubera, the owner of mine treasures.
By all means, it is called a Divine Place granting prosperity.
Swami Pushkarini at Tirumala
This is the story of Kruthayuga. Sri Maha Vishnu in the form of VarahaSwamy uplifted the Earth from the sea. Since then, VarahaSwamy is wandering on Tirumala Hill along with Ramaa happily as said by Puranas.
It means that Sri Maha Vishnu known as Mayavi after leaving delightful Vaikunta is playing with Ramaa on the bank of Swamy Pushkarini. Even now Sri Varaha Swamy is Staying with His Consort Laxmi northwest of Pushkarini. Srinivasa asked them for one hundred feet of land to construct a temple for His stay.
Srinivasa bestowed 2 boons
He promised to share the gifts offered by the devotees as mentioned in legends. The tactful drama played by Srinivasa in the form of a mortal being took place at the beginning of Kaliyuga. At that time Srinivasa bestowed two boons on VarahaSwamy.
Firstly, devotees will visit VarahaSwamy after taking a bath in Pushkarini and then only have Sri Venkateswara Swamy Darshan – Ananda Nilaya. This is the first boon. This rule is to be followed.
The first Naivedyam food (offering) will be submitted to VarahaSwamy before Srinivasa. This is the second boon.
Varaha Swamy – Govinda
Varaha Swamy is also named ‘Govinda‘ as told by elders. The name “Maha Varaho Govinda” is found in Vishnu Sahasra Nama Stotram. “Go” means Earth; “Vinda” means who has procured. Devotees will call me Govinda said Srinivasa.
When devotees visit Tirumala, they will recollect the mythological story of Sri Varaha Swamy. This is the hidden myth behind Srinivasa Darshan. As soon as devotees step into Tirumala, they feel as though they are on flight i.e., in bliss.
This is the divine experience of the devotees who visited Tirumala for Sri Venkateswara Swamy Darshan since the cycles of ages. There is no pilgrimage centre like Venkatadri and no equal God to Venkateswara as narrated by Brahmanda Purana.
“Venkatadri Samam sthanam, brahmande nasti kinchana Venkatesa samo devo no bhooto na bhavishyati.”
There is no divine place equal to Venkatadri and no God equal to Venkateswara in past and future.
Sri Krishna Avatara took place in Dwaparayuga. After the completion of Sri Krishna Avatara, Kaliyuga began.
Srinivasa introduced himself to Padmavathi, saying thus –
Sindhuputrakulam prahuh asmakam tu pura viduh Janako Vasudevastu janani Devaki mama Agrajaswetaketustu Subhadra bhagini mama Partho api me sakha devi Pandava mama bandhavah
“My parents are Devaki and Vasudeva. Balarama is my brother. Subhadra is my sister. Arjuna is my friend and Pandavas are my relatives. My caste is Sindu putra (Moon dynasty)” as told by the persons versed in the Puranas.
Inside Tirumala Temple on the occasion of Telugu New Year – Ugadi
Anjanadri
‘Anjanadri’ is one among the Seven Hills. Hanuman was born here. A mythological story says that during the time of Vanavasa, Sri Rama had visited Anjanadri. The mention of Sri Rama is made in Srivari Suprabhatam saying
“Good son of Kausalya! The Sun is rising in the east, Oh! great man! wake up, it is time to perform Vedic Rituals to You.”
Inside the golden door of Sri Venkateswara temple, the first portion behind Jaya and Vijaya is named “Ramulavari meda“. Banjara devotees (the followers of Hatheeram) call Swamy as Sri Ram Balaji. This stands as proof of Rama’s visit during His vanavasa.
The memories of the stories of Rama and Krishna Avataras bring a divine touch when anyone visits Tirumala. Every stone, tree, hill, valley, lake, insect, animal and bird in Tirumala is the form of Srinivasa. They are all different forms of Lord Venkateswara. Bhagavad Ramanuja (11th century) walked on his knees and reached the Hill.
He thought that even the touch of feet on the Hill was a sin. This holy thought of Ramanuja reveals the chastity and divinity of the pilgrimage and the importance of mythology.
Darshan Starts from Alipiri
Tirumala Srivari Darshan / Sri Venkateswara Swamy Darshan starts from Alipiri. As soon as we reach “Gali Gopuram” climbing the steps of the Hill and after touching the head to “Talayeru” (a sandstone) all our sins will vanish. The elements of the body will be purified. As soon as we step up the “Mokalla Mettu” bad qualities like Kama, and Krodha will perish and mild-gentle thoughts will arise.
After reaching Tirumala, the human soul (Jeevudu) will wake up. It is hard to climb the steps on the knees to get rid of sins and request Swamy to uplift to attain salvation (Moksha). The secrecy of Yoga Marga is hidden in climbing up the Hill.
Mokali Mettu – Alipiri (to Tirumala)
Tallapaka Annamayya is a virtuous person (15th century). He Praised and described Tirumala grandly.
Pallavi
Adivo alladivo Sri Harivasamu
padivela Seshula padagalamayamu
Charanam-3
Kaivalya padamu venkata nagamadivo
Sri Venkatapatiki Sirulainavi
bhavimpa sakala sampadarupamadivo
pavanamulakella pavanamayamu //Adi//
That is the residence of Sri Hari, it is spread over with ten thousand hoods of Adisesha. Venkatachalam is the greatest of all in the world. It is the residence of all sages. It is a wonderful place even for Brahma etc.,
Venkatachalam / Seshachalam
Let us see and salute to Venkatachalam.
This is a Hill called Seshachalam near Venkatachalam where all deities reside. Venkatachalam is considered a treasure mount in front of us. It is non-perishable. The peaks of Venkatachalam are made of gold which shower heaps of wealth. It is the sacred place of whose darshan leads to salvation. It is the most sacred among all pilgrimage centres.
Anandanilayam of Tirupati Balaji Temple
Tirumala Hill is described as Golden Hill in Skandha Purana. These Hill ranges appear like a snake. The colour of this Hill is not like Blackstone.
But it shines like a cast gold among green trees. Deities, Sages, Saints, Kinnera, Kimpurusha etc., will be wandering in these Divine Hills. There is a saying that Gods like Brahma will come over to this place to worship Lord Venkateswara at night.
Here, Gold is not mere metal gold, but it is Yoga siddhi (attainment of divine knowledge). It is mentioned by Maha Yogi Vemana as knowledge of Hemataraka. Moksha Lakshmi is also a form of gold. Seshadri with golden peaks provides divine knowledge relating to Brahma.
This is the divine wisdom (Brahma Vidya) provided by Seshadri with brightening golden peaks.
Vaikunta Dwaram at Tirumala
Vaikunta on Earth
Annamacharya described Seshadri as Vaikunta on Earth.
“Vaikunta in the form of Tirumala is standing in front of us. It is “SriNidhi”. It is full of glory. The rocks seen there, are sacred Vedas. Rivers flowing are heaps of holiness (Punyam). Tirumala is itself Vykunta which stands second to Satyaloka.
Deities wander in Tirumala in the form of animals. The water of the seas became hard and got shaped into Hilly rocks. Many Rishis are born as trees in Tirumala. It is a place that showers limitless boons needed for devotees. It is the cause of growth and prosperity. There are caves filled with valuable Treasures. Tirumala is a place for auspicious ceremonies of God.”
There is no exaggeration in the words of Annamayya. The story of Anantalwar reveals the truth. Once Anantalwar proceeded on a southern tour. His wife gave him a pack of sweet pressed Rice (Poha) as food for the Journey. After getting down the Hill, he opened the pack near a well to eat the pressed rice. He found ants in the pack.
Anantalwar saluted them. He felt sorry and said, “Alas! I have committed a sin. Who would be these sages who have been wandering in Tirumala in the form of ants? I Separated them from God”.
With grief, he returned to the Hill and left them free. He felt happy for having left them free on the premises of Lord Venkateswara. This is how a pilgrimage centre is considered a sacred and holy place.
Kulasekharappadi
Kulasekhara Alwar, another devotee (8th century) had a peculiar desire and prayed thus – “Swamy! Venkatachalapathi! Had I been a doorstep in front of You, I could have seen the Lotus face of Yours always.” Even now we can see him in the shape of a door-step in front of Sri Venkateswara Swamy’s Sanctorum.
That is why the doorstep of Garbhagudi (Sanctorum) is called “Kulasekharappadi.”
There are many instances to recollect the devotees like Kulasekhara Alwar. It is quite appropriate to call Tirumala as ‘Bhooloka Vaikunta’. The Divine Hill Tirumala which attracts us before darshan has a lot of mythological fame. That is the strength of that location. Kshetra darshan is the first stage during the Sri Venkateswara Swamy Darshan.
This pilgrimage is the natural wealth of Sri Venkateswara Swamy. Nature itself is another form of the Lord.
A tamarind tree stood as a witness to the marriage of Srivaru. The waters that helped in cooking food for marriage are Akasa Ganga, lakes like Papavinashanam; the iron crowbar thrown by Anantalwar that hit the chin of Srivaru; the cowherd (Sannidhi Golla) who died after throwing an axe on Srivaru – They are all speaking to devotees every day. This is another important feature of Tirumala.
Akasha Ganga or Akasa Ganga – Theerthams (Holy Waterfalls) in Tirumala
Reciting the sankirthanas of their ancestors in traditional services such as Melukolupu, Pavalimpu, and honour which the bride’s party give during the marriage ritual, those people, i.e., the successors of the Tallapaka dynasty, and submission of the pearls Harati during Ekanta Seva, i.e., the successors of Tarigonda Vengamamba are residing in Tirumala generations together and are protecting their culture.
The Puja procedure (according to Vykhanasa Agama Sastra) established by Gopinath is being followed even today. The divine service namely “Jiyyangar” introduced by Srimad Ramanuja is being followed now. Maha Vishnu is known as the protector of the Vedas. The greatness of Maha Vishnu is being announced continuously by reciting the Four Vedas and discourses on Puranas.
Srivari darshan begins with Veda nada sravanam. (hearing), one of the nine ways of devotion (Nava vidha Bhakti). Sankirtana of names of Govinda (Govinda Namalu) chantings of ‘Govinda’ ring in the hearts of devotees like the sound of bells. They remind us about the existence of Lord Venkateswara on the Hill. Thus devotees will become free for some time from the earthly bindings and feel spiritual calmness.
Sins committed in different parts of the land are perishable in Kshetras and Teerthas. Gentle lifestyles such as regulated life, meditation, Yoga practice, moderate food, and relaxation are prescribed during the stay on pilgrimages to obtain physical, mental and internal purity.
Sapta Girulu
Tirumala is a physical symbol of Srivaru. Ranges of Seven Hills are important in Tirumala. These are called “Sapta Girulu”. Addressing Srivaru as “Yedu Kondalavada! Venkata Ramana! Govinda” is very much liked by Him. Sapta Girish means sporting pranks on Seven Hills and staying permanently as “Tirumala Nayaka”.
Oh! Swamy! Your residence in Tirumala is called as Seshadri, Garudadri, Venkatagiri, Narayanadri, Vrishabhachalam, Vrishadri (Anjanadri) etc., A warm wakeup for You!
‘Vrisha’ means Dharma. There is Veda Pathasala (The school where Veda is learnt) in Dharmagiri. Narayanadri-Narayanagiri is the place of pranks of Srivaru. Seshadri has a mythological fame. Anjanadri reminds us of the birth of Anjaneya. As we climb the Hills, we get reminded of the greatness of Srivaru and our hearts will have His darshan throughout our journey.
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Sri Venkateswara Swamy Darshan – Final Word
‘Kshetram’ means a place. ‘Tirumala’ is a Kshetram. But there are a lot of (rivers, streams, reservoirs) places of holy water (Teertham). To witness and perform Tapa, Rishis, and Deities used to come to this Abode for many ages.
Likewise, human beings started to come and visit the places. Hence it has been called as “Teertham” by the elders.
Maharshi Vyasa opined that it is a sacred work to visit Teertha. The pilgrimage to Teertha is a sacred work and it is a hidden factor unknown to Rishis even. It is greater than performing Yagnam.
There is no difference between a school and a temple. Both places are symbols of knowledge and devotion. TTD’s Sri Padmavathi Women’s Degree & PG College is a direct manifestation of practical wisdom and spiritual knowledge as its existence expresses the values of a school and a temple put together in the present modern world. Under the aegis of the Tirumala Tirupathi Devasthanams, it was established approximately seven decades ago.
This renowned college is situated on the highway of Tirupati-Chandragiri in the interior, south of Sri Venkateswara University. Such landmarks like the N.C.C. Office, Police Station, Padmavati Rest house and the bungalows of the Executive Officer of the T.T.D. and the Joint Executive Officer can be found on either side of the interior road that leads to the college.
In front of the college, the railway route of Tirupati- Pakala – Katpadi which was laid in 1891 stands like Lakshmana Rekha protecting the sanctity of the college, the abode of goddess Saraswathi.
One needs to know that on the college premises, there are wonderful ancient temples seen even today. Except for the dilapidated temple belonging to the time of Hathiramji, the other three temples, two tanks and a well, stand testimony to the architectural excellence of the Vijayanagara empire. These are the evidences to the architectural history of the region and belong to the 16th century.
Sri Padmavathi Mahila College / Sri Venkateswara Women’s College
Initially, the college was started as Sri Venkateswara Women’s College in 1952. It became Sri Padmavathi Mahila College in 1956. It acquired its buildings in 1963. The region was called Mahanthi Thota in those days. A Ring Road was also formed from Tirupati to this region through Chandragiri Highway.
Lord Venkateswara is a great boon to Tirupati. The T.T.D. is like an ‘Akshaya Patra’ to fulfil the needs of both Tirupati and Tirumala. The great number of earnest devotees of Lord Venkateswara like Acharyas, vassals, Dandanadhulu (military officers), and Devadasis undertook many useful and auspicious programmes for the welfare of the innumerable devotees.
They transformed Tirupati into a wonderful and glorious garden. As a backdrop, the kings of Chandragiri who were the vassals to the king of Vijayanagara and other royal representatives shared doing many welfare activities with the other kings. They built temple towers, pillared halls [Madapas], wells and tanks.
During the years 1530-1560 A.D., they built many scintillating constructions in the regions of Tirumala and Tirupati. The square pond and other Vaishnava temples on the premises of Sri Padmavati Mahila College are some remarkable constructions among them.
Square Pond
There is a divine and sacred geometrical pond in the shape of a square. It is a wonderful architectural piece. It is an appropriate testimony to dexterous ‘vastu’ (according to architecture) observed by the great kings of Vijayanagara. It denotes the significance shown through constructions by the kings of Vijayanagara to such small places as Tirupati.
There were many ponds and watery places near Padmavathi Guest Houses and ‘Sveta Bhavan’ in Tirupati. On the western side of Sveta Bhavan, one can see even today the tombs of officers and gurus of Hathiramji mutt. One of the tombs is that of Sri Ram Lakhan Das who was one of the important officers during the time of the last Mahant Sri Prayag Dasji. In 1909, Ram Lakhan Das played a vital role in gold plating the ‘Ananda Nilayam’ the sanctum sanctorum of the temple of Lord Venkateswara in Tirumala.
There was a garden in between the streams of water that were eager to join the river Swarnamukhi on the southern side. Keeping the availability of water in view, the kings of Vijayanagara built small temples in the garden. The big square pond could come into existence as the area is full of water springs.
Watersheds
In 1332, Sri Tiruvenkatanadha Yadava Raya declared Tirupati as Srivari ‘sarva manyam.’ By the first part of the sixteenth century, Tirupati had become a big town with its wonderful expansion. Mainly, Tirupati’s great population depended on three watersheds.
They are
Kapila Thirtham Watershed (4.8. sq. k. mts),
Malwanigundam (4.5 sq.k. mts)
Sri Venkateswara University Water shed (3.6 sq. k. mts),
Sri Venkateswara University Water Shed is responsible for the present cultural diversity in the surrounding places of Sri Padmavathi Women’s College in Tirupati. Tiruvenkatapuram of Yore is the region of the dilapidated temple complex in today’s Padmavati College campus.
History
During the reign of Sri Achyuta Devaraya of Vijayanagara, Sri Bhutanadha Bhattarayya of Chandragiri Fort built the temple of Sri Raghunadha Swamy between 1530 and 1535 A.D. Approximately in the same period, another temple of Sri Raghunadha Swamy in Tiruvenkatapuram in Tirupati came into existence. A gigantic pond was dug for performing Snapana Tirumanjanam and Boat (float) Festival of the Lord. The same glory was continued during the reign of the kings belonging to the Aaraveeti dynasty.
Thieves stole the idols in the present main temple, idols in the ‘Upalayamulu’ (sub-temples) and the idols worshipped during the ‘Utsav.’ They also stole the jewellery and other temple goods. In 1613 A.D. the Vijayanagara king Sri Venkatapati Rayalu II donated some agricultural lands and groves belonging to Chandragiri and Gollapalle to Lord Venkateswara Swamy and Sri Nachhiyar in Tirupati.
The present compound of Sri Padmavathi Women’s College comes under the purview of the Gollapalli and its surrounding lands.
3 Temples
There are 3 temples including inner temples in front of Sri Devi Hostel which was inaugurated by the late Sri Lal Bahadur Shastri, the then Prime Minister of India. The temple on the right has survived with ‘ardha mandapam’ ;’antaralam’ and ‘garbha gruham.’ It is remarkable that the ‘Vimanam’ on the ‘Garbhagudi’ still stands proclaiming its ancient glory. All three temples are facing to the East.
The first temple on the western side was renovated as the temple of Sri Padmavathi Devi by the Tirumala Tirupati Devasthanams in February 2005. The TTD had rebuilt its ‘Vimana’ in the tradition of ‘Dravida Agama’ and installed the idol of Goddess Padmavathi Devi. The rituals are being performed to the Moola Vigraham’ of Goddess Padmavathi Devi based on the tradition of ‘Vaikhanasa Agama.’
The sculptural beauty of the statue of the goddess Gaja Lakshmi who can give auspiciousness and immense wealth at the door’s threshold is very majestic. The sculptural glory on the gates of the sanctum sanctorum of the goddess is an added charm created by the sculptors at that time.
The Pushkarini with the stone steps is now damaged. It was located in the South-West direction towards the temple complex. It is said that Sri Pedda Tirumallayya, the son of the renowned ‘vaggeyakara’ Sri Tallapaka Annamayya built a ‘mandap’. To the southeast of the old temples and in front of the Srinivasa hostel, there is a square pond with downsteps with three main doors. It is a feast to the eyes of the onlooker.
It is a technical miracle when one finds the entrances of the East, North and South with long corridors. The large stones were laid as slabs over the head with the angles of the octagon ‘Astabhuji.’ It reflects the spiritual atmosphere with the hide-and-seek technique due to its light and shadow atmosphere.
There are long-standing pillars full of sculptural glory. In the middle, there is a small round well. It is an artistic treasure hidden in the earth. It is the royal ‘darbar’ of the deities. The place where one gets one’s inner tranquillity. It is like a cradle in the lap of the earth.
Gods, Puranas, epics, social issues and art forms have been compactly presented on the pillars. They rob the hearts of onlookers with the help of this crowning example of the architecture of the Vijayanagara Empire. In all, there are 28 pillars. Around four hundred sculptures are hanging like photographs from the pillars.
Sculptures carved on the canvas of granite like fish and animals about the Puranas, deities, incarnations, courtesans, dancers, accompanists on the instruments, and gurus leave the people spellbound by their splendour.
The gorgeous lion in the squatting position is almost on all pillars. Lord Nrusimha in His various postures and the different forms of Lord Hanuman captivate everyone. It reflects significantly the Vijayanagara temple architecture.
Everything is ‘Vaishnava school of sculptural grammar’. The sculpture expounds the ‘existence and wealth of ‘Vaishnava Leela.’ If one looks deep into the things, one finds very clearly the profound influence of Sri Kumaratatayyamgar, the great Vaishnava Acharya on the constructive approach of the kings of Vijayanagara.
Sthapatya Veda
Constructing ponds, tanks and wells is the main branch of the science of architecture which is also known as ‘Sthapatya Veda’. Before constructing concretely the examination of land must be done. All four directions in the ‘Vastu’ (according to architecture) must be studied with the help of a compass. Vastu Mandal must be drawn depending on the Vastu Purusha (deity of architecture).
According to the rules of constructing a temple, Moola Murti is installed in the ‘Brahmastanam’.
Ashtadikpalakas – (Gods of 8 directions)
In the bramhasthanam of the pond, a small stepwell is constructed with a gushing water spring. Representing the 8 dikpaalakaas (Gods of 8 directions)an octagonal shape is achieved in the square pond. The stone platform that is beside the pond is made for snapana tirumanjanam. The glorious pond, the like of which is not duplicated anywhere near Tirupati, is an enormous wealth of heritage for SPW College.
The uniqueness of the pond is in the fact that the essence of aesthetic taste does not diminish even a bit even when it is dry. This artistic Amphitheatre that exudes navarasas through its delightfully sculpted pillars is a remarkable heritage of the past in the Tirupati region.
In the Middle Ages, the square, rectangular, and octagonal ponds were very famous in Hampi, the capital of the Vijayanagara Empire. Most of them were bathing places. The ponds that flourished around Tirupati in Srikalahasti and Karvetinagaram were also bathing places. They were intended for enjoyment only. Contrary to these places, the unique water pond on the premises of Sri Padmavathi Women’s College was designed for divine purposes and activities.
The temple of Sri Kalyana Venkateswara Swamy along with Sridevi and Bhudevi built under the aegis of Sri Hathiramji Mahants is quite different from the above constructions. Their administration continued for a period of nine decades up to 1933. After entering the college campus, one finds the dilapidated temple of Mahants.
The high walls of the temple were seen amid the bushes and trees. Though the architectural style is different from the style of Vijayanagara kings the temple follows Vaishnava Agama tradition. They built Maha, Mukha and ‘Ardha Mandapas,’ The Vimana Gopuram was built in the ‘Naagara’ style like the northern people.
Broad slabs, corridors and arches were constructed to accommodate organizing bhajans, and discourses. Though it is ruined, the beauty and charm of the temple is not diminished. In front of this Vaishnava temple, a small idol of Lord Garuda is consecrated in a small temple. At the back of the temple, there was a well that fulfilled the temple’s necessities. A long canal that takes water from the well remains intact.
A strong steel chain from the time of Mahants hangs into the well like a huge snake. On the pedestal of Moola Murti, there is evidence of three deities namely Goddess Sridevi, Goddess Bhudevi and Lord Kalyana Venkateswara Swamy. It is said that at that time, when Mahants had full authority they intended to install Dasavatara idols in smaller temples around the temple. As a part of the activity, they got idols of ten incarnations. Later they lost their authority.
They sent those idols to the Hathiramji Mutt. One can see those idols even now in the rooms of the temple of Lord Rama while taking circumambulation.
Final Word
Sri Padmavathi Women’s College has such a great sacred history and heritage. It is good fortune that it carries the divine blessings thus.
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