The 4 Aims of Life – Purusharthas

Purusharthas

Every intelligent man seeks to know 2 things (a) the world around him (b) more about himself. The point is that you cannot understand the world without knowing something about yourself. At the same time you cannot know and understand about yourself excluding the world – you are part of this world.

Man has been trying to understand both. Study of the world has taken the shape of Science, and study to know himself has taken the shape of psychology. Indian thinkers did not separate the goal of life from the view of life. Your view of life matures based on what you want to achieve in your life. Your view of life leads you to attain some of your goals.

In Sanskrit, the word Artha has many meanings. In this context, it means “goal”. What is sought after by everyone is called Purushartha. Purusha in this case does not refer to a male person only. It also refers to females as well.

Purushartha here refers to Manushya artha.

In essence, we would like to discuss about the goals sought after by all human beings. What about animals and plants? Don’t they have goals? It is true that human beings have a number of features that are also found among the animals.

For example – Ahaara (food), Nidra (sleep), bhaya (fear), procreation etc. Yet, they do not possess the rare gifts such as – intellect, far sightedness, planning etc. Intellect or Buddhi is the difference. When a human being does not employ his buddhi – he is equivalent to an animal (buddhya vihina pashubhih samaana). Foresight is power.

The 4 Aims of Life – Purusharthas

Chaturvidha Purusharthas

Planning for the future is a natural consequence of Buddhi at work. For the improvement of our future, we think and we plan. We plan for both short and long-term goals to be achieved. These goals are Purusharthas.

We may have hundreds of goals to achieve in our lives. All the goals have been classified into 4 categories. They are called “Chaturvidha Purusharthas”.

Artha

So what is the first Purushartha? It is Artha. This first Purushartha starts very early in life. This word also has many meanings. In the present context, it means “security”. Security for survival. All measures that you take, which will allow you to survive come under this category.

For example – Food, Clothing, shelter, health, and wealth are all measures taken to provide you “survival”. These measures you take require planning. Planning requires foresight. Foresight is power. You then have secondary levels to provide you more security. Children, Insurances, Pensions etc.

At some stage, we pass the minimum required levels of Artha for security and start hoarding.

Kaama

The second Purushartha is “Kaama”. This refers to comfort. It is not as essential as the first Purushartha. But it is nice to have them and enjoy. Entertainment, comfort etc are all there to provide you pleasure. It is not money alone that rules the world. Pleasure is a more powerful force than property.

Sri Ramakrishna says “ Kamini and Kanchana are the two most powerful forces of ignorance” All human beings love pleasure. They seek pleasure both immediate and distant. Nature exists to be enjoyed and her capacity to entertain seems to be infinite (Bhuma). It is for this reason it is called Bhumi.

In the first Purushartha, we noticed that its usefulness lies in providing security or shelter. In this second Purushartha, men and women look for its “capacity to entertain”. In real life, pursuit of anything may be done in moderation.

Kama, when pursued without limits is dangerously corruptive – except in one case of Godlove. The process of turning lust into God-love can be done by one method only – regulating activities according to the limits set by Dharma. That takes us to the next Purushartha – Dharma.

The 4 Aims of Life – Purusharthas

Dharma

The third Purushartha is “Dharma”. Human conduct is different from the animals because it knows the difference between right and wrong. Our Rishis have told that man has a duty to natural elements, bhutas, as well as to all other creatures in the world.

We are asked to perform yagnas or sacrifices to 5 classes – Bhuta Yagna, Athithi Yagna, pitruyagna and Deva yagna. Dharma is defined as an invisible form of wealth. What do you mean by that? Some people refer to it as “ Good Fortune – Adrishta”.

Money, housing etc are visible forms of wealth. Dharma is an invisible form of wealth. Even then, this invisible form of health, Dharma, can be acquired by appropriate means. However, for acquisition, you have to start working in this present life. Since it is possible to acquire or achieve it, it is a goal.

Dharma contributes in two stages.

  • (1) In the first stage, it contributes to our well-being in this very life itself.
  • (2) Dharma will contribute to our next birth also – especially at the very early stages of our next life.

All of us know that the early stages of our life are not under our control. Parentage, wealth, social surroundings, health are not in control of the child. Dharma performed in this life will give us a good start or advantage in the early stages of our next life. We also hear now that the experiences in childhood influence our adult lives as well.

However, we are not in a position to control our childhood experiences. How my parents will bring me up, what sort of surroundings I will live under, what educational opportunities will be available to me –will not be under my control. The invisible wealth, Dharma that I collected in my previous life will decide my present childhood opportunities and experiences. The  childhood experiences will determine my future adult life. So Punya sampaadana is a very important goal.

There are several ways by which you can earn Dharma Purushartha – the invisible wealth.

3 Human Goals

The three human goals (Purusharthas) – Dharma, Artha and Kaama have many things in common.

So these 3 put together are referred to as “Preyah”. So Preyah refers to Dharma + Artha + Kaama Purusharthas. Out of this the Dharma is very powerful. So people refer to the three as – Dharma, Artha and Kaama.

Moksha

The fourth Purushartha is Moksha. Now Moksha means freedom from slavery. Slavery from what? It is slavery from the Preyah – the three Purusharthas. It is an internal freedom. Why do you refer to the 3 Purusharthas as leading to slavery? Take the case of Artha Purushartha. When you do not have enough wealth or children you start feeling the lack of it. You start thinking about the “lack” continuously.

Eventually, the feeling of lack leads you to have a feeling of emptiness. You cannot get rid of it from your mind. Any kind of feeling a “lack” is slavery. Any object by virtue, of its absence that can create emptiness is capable of enslaving me. Similarly, when you have too much of it – instead of the lack you start feeling the strain. Too much money, too many houses to manage, too many children etc also puts pressure on you. This pressure you cannot get rid of. Both start preying on your mind.

When you examine it you will see continuous thinking of the Preyas lead either to a feeling of vacuum or of strain. And you become a slave of it. So some objects create problems due to their absence. And some other objects create problems due to their presence.

Some objects create problems both by their presence and absence. All these will eventually make you a “Daasa” – a slave. Quite often, man is caught up in Samsara – the problems of Artha; the limitless pursuit of Kama and confusion about Dharma drive him to desperation. He may seek to escape from society and start to retreat to forests and Ashrams.

Thus Vairagya becomes the first step towards Moksha. Nivrtti, turning from nature to spiritual nature, only comes to those who have suffered the agonies of life in the fields of Artha, Kama and Dharma. But a renunciation like this provides just freedom from the obligations of the three Purusharthas. This is not yet absolute freedom.

The next stage is Nirvana. It is attained by right thought and meditation and is helped by – ahimsa, kindliness, purity, and renunciation of the ways of this world. This is also described as Brahmanirvana. At this stage, the individual soul feels one with the Supreme Self. It is referred to as Kaivalya – meaning Freedom from all limitations.

What is essential is the quiet surrender (Saranagati) to the Supreme Spirit. Moksha is not the result of individual effort alone but a gift from Parabrahman – mere fruits of Karma alone will not lead you to Moksha but the grace of the Divine is the deciding factor.

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Vivaha Samskara

Vivaha Samskara

The rites that pertain to the various stages of life of a man are called Samskaras.

Vivaha Samskara (Marriage Ceremony)  – A man and woman enter the Grihastha Ashrama through marriage. Together they face several challenges and perform many duties. They raise their children, educate them and train them to be model citizens. When this is done the objective of marriage becomes successful.

On the occasion of a marriage friends and relatives gather for the function. They offer prayers for the prosperity of the family. Elders bless the youngsters. This procedure offers for the spiritual and social advancement of individuals.

The bondage of marriage holds the society together. Society cannot be regarded as composed of individuals. The true social unit is the family. It is essentially on the plan of the family that the society is constructed. In a family, the social and personal instincts are blended and reconciled. To attack the institution of the family is an alarming symptom of social disorganisation.

Vivaaha, Parinaya, Kalyana, Panigrhana, and Udvahana are Sanskrit words for marriage.

All the rituals carried out during the marriage ceremony have some meaning. Young men looking to get married must be careful and alert. The same caution needs to be exercised by the parents of the girl. Marriages between two people having similar status in terms of looks, age and education, generally, lead to happy a married life. The rituals and procedures followed by people during a marriage vary from region to region based on family backgrounds.

Vivaha Samskara

Traditional Steps in Vivaha Samskara

Typical traditional steps, followed in the south of India are being described.

The steps are involved in Vivaha Samskara are –

  • (1) Arrival of the bridegroom
  • (2) Honouring the bridegroom
  • (3) Maha Sankalpa
  • (4) Kanya dana
  • (5) Madhuparka
  • (6) Tieing the Mangal sutra
  • (7) Talambralu
  • (8) Kankana Dharana
  • (9) Brahma Mudi
  • (10) Pradhana Homa
  • (11) Pani grhana
  • (12) Sapta padi
  • (13) Arundhati Darshana
  • (14) Pledges between the bride and the groom
  • (15) Asheervad

Weddings in India

Arrival of the bridegroom and honouring him

A day before the auspicious time for the marriage the bridegroom arrives along with his friends and relatives and reaches the place organised by the Kanya data. The bridegroom is honoured. Discussions related to the family connections and Gotra take place.

Maha Sankalpa

This is an important step. During this time discussions take place mainly as to who is doing the Kanya dana (giving away in marriage), to whom it is being done and where it is being done.

Kanya dana

The bridegroom is symbolically viewed as Lord Lakshmi Narayana. The father of the bride, Kanya dhatha, then washes the feet of the bridegroom. During this occasion, the Kanya data says –

Kanyam kanaka sampannam
Kanaka abharanairvrtaam
Daasyaami Vishnave’ tubhyam
Brahma loka jigeeshaya

“Intending to attain Brahma loka, considering you to be equivalent to Lord Vishnu, I give the hand of my daughter who is wearing all the precious gold ornaments”. Also during the marriage the bride vows “

I will never leave you under any circumstances of Dharma, Artha and Kama”. The bridegroom also pledges that he too will never desert her. “ Dharmecha, arthecha, kaamecha naati charaami, naati charitavya”

Madhuparka

During the marriage, the bridegroom is offered “Madhuparka”. In a small vessel honey and yoghurt are mixed and offered. The vessel is tied with threads. It is symbolic of a great honour. At an auspicious time, a small screen that separates the bride and the groom will be moved away and the bridegroom will view the bride. This is called “Sameekshana”.

The bridegroom then places Cumin (Jeera) and Jaggery on the head of the bride. Mantras are chanted at the time. The same ritual is performed by the bride as well. It is believed that the ritual will assist in increasing the affection between the couple many folds.

Then the bridegroom ties a rope made out of sacred grass (darbha) around the waist of the bride. This ritual is called “Yoktra Dharana”. This ritual enables the bride to accept the responsibilities for conducting the Yagna called life.

Tying of the Mangala sutra - Vivaha Samskara

Tying of the Mangala sutra

Tying of the Mangala sutra is the most important event in the marriage Samskara. Since it is considered as the key to all auspicious events, it is called Mangala sutra. The bridegroom invokes Goddess Lakshmi during the event and seeks Her blessings. All the elders, witnessing the marriage, touch the Mangala sutra and bless the couple.

The bridegroom ties the Mangala sutra around the neck of the bride with three knots.

3 Knots

The three knots represent the three deities – the Lords Brahma, Vishnu and Shiva.

The welfare of the couple and the long-term union is assured by the Mangala sutra and the three knots on it. The tying of the Mangala sutra is conducted in front of a fire ceremony. Agni, the God of fire bears the witness. The following Mantra is uttered by the bridegroom during the ceremony.

Maangalyam tantu naanena
Mama jeevana hetunaa
Kante’ bandhaami subhage’
Twam jeeva sharadaam shatam

Meaning “ I am tying this Mangala sutra, the cause for my living, around your neck. May you live a complete one hundred years”. The Mangala sutra is regarded as very auspicious.

Talambraalu

It is also referred to as “ Akshata aaropanam”. During this ceremony, a number of mantras are recited by traditional people. They all wish the couple – auspicious events to occur, for the progeny to increase, for prosperity and for them to lead a harmonious life.

Kankana

This signifies the Rakshabandan. It is tied to the right hand of the bridegroom and to the left hand of the bride. They are retained for three days and removed on the fourth day.

Brahma Mudi

The word Mudi refers to a knot. The end of the bride’s sari is tied to the “Uttareeya” (upper garment) of the bridegroom. This is called the Brahma mudi. This is said to signify the closeness and affection of the couple. During this ceremony, prayers are offered to Gods like Varuna to grant the couple stability and courage.

Principal Homa ceremony

The first Homa (ritual by fire) that the newlywed couple perform is called “Pradhaana Homa”. This will mark the beginning of the many Homas they will be performing over the coming years. This is called the Pradhaana Homa.

The mantras that the bridegroom would be uttering are aimed at the growth and well-being of their children. While performing the Homa, the bridegroom will be invoking a number of Gods and adding Dravyas to the fire. It is believed that Lord Agni acts as the face of all Gods.

Panigrahana

During the marriage ceremony, the bridegroom will hold the five fingers of the bride’s right hand. This is called Panigrahana. The bridegroom also pronounces “During this auspicious occasion I am holding your hand. Due to the grace of the Lord, may we lead a long life and have worthy children”.

Mantras praying for health, wealth and Jnana are uttered. Such rituals bring to focus the auspiciousness of the occasion and the binding brought about by the marriage. While giving away Sita in marriage to Lord Rama, King Janaka says –

Iyam Sita mama suta
Saha dharmachari tava
Prateecha chainam bhadram te’
Panim grshnishwa paaneena.

“ Sita is my daughter. She is now your Saha dharma chaarinee. Please accept her. May auspiciousness befall you” – is the meaning of this Shloka. This indicates that rituals such as these have been followed in India for thousands of years.

Vivaha Samskara - Sapta padhi

Sapta padhi

Couples, who got married taking oaths in front of a Homa, take seven steps around the fire. This is called Sapta Padhi. A lot of importance is attached to this ritual. It is believed that even acquaintances who take seven steps together end up as close friends- “Sakyam Saaptapadeenam”.

The mantras uttered during the ritual reveal that each step that the couple take during this ritual has significance.

Arundhathi Darshana

After the marriage ceremony has been completed, the couple are taken out and asked to view the stars – Dhruva and Arundhati. The significance is that the couple conduct themselves like the legendary Dhruva for steadfastness and Arundhati for fidelity.

Pledges between the Bride and the Groom

The couple take many vows during the marriage. They are in the form of Sanskrit mantras.

Examples of vows from the bridegroom would look like this “May God Agni, bless you to develop an affection for the house you are entering. It is due to the grace of Lord Brahma that we have now become husband and wife. May HE bless us with a long life.

Similarly, the vows taken by the bride would look like this “ You have taken my heart and I am married to you. I accept you as a person having a lot of samskara. Together we pray for a great progeny. May Lord Brahma bless us so that we will always live with great affection for each other. May Goddess Saraswathy bless us so that we always communicate with each other with a lot of affection.

Asheervad

After that, all the elders attending the marriage bless the couple. The blessings of elders do not go a waste. Friends and relatives present the couple with items that would be useful in their day-to-day life. However, the Shastras do not mention or permit for dowries to be given on the occasion.

Vivaha Samskara – Miscellaneous

The tilak that the bride and bridegroom wear during the marriage ceremony are sign of auspiciousness. The exchange of beetle leaves is done on all auspicious occasions. New clothes are worn during the marriage ceremony. The bride is well-decorated and looks the most important person on the occasion.

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Sanatana Dharma

In this article, we will learn everything about Dharma and Sanatana Dharma

Definition of Dharma

That which brings well-being to man is Dharma. The word Dharma is derived from the root Dhar, meaning to hold. That which holds the whole creation from macrocosm to microcosm is Dharma. It is the eternal Divine law of the Lord. The entire creation is held together and sustained by the law of the Supreme Being. Dharma covers not just external deeds only but also internal or mental practices.

According to the Hindus, Dharma comes from the Divine and leads you to the Divine. It is difficult to find a word in English that is equivalent to the word Dharma in Sanskrit. Sometimes it is defined as “righteousness” or “duty”. The best definition for Dharma has been given by Rishi Kanada, the founder of the Vaiseshika system of philosophy.

He defines it as “Yato-bhyudayanihsreyasa-siddhih sa dharmah”.

It means “that which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attachment to eternal bliss hereafter) is Dharma”.

Sanatana Dharma

Changing Dharma

In the matter of Dharma, the Vedas are the ultimate authority. Hinduism prescribes different duties for different people. Rules for men are different from rules for women. Rules for different Varnas and Ashramas vary.

However, non-violence, truth, non-stealing, cleanliness and control of senses are duties common to all men. Dharma also depends upon time, circumstances, age and degree of evolution. Under special circumstances, variations are allowed (e.g.) Aapad dharma.

According to tradition in ancient days, fourteen branches of knowledge are common to both general education and dharma. These are described as sources of vidya and dharma.

  • The fourteen “chaturdasa vidyas” are – four Vedas, six Vedangas and six Upaangas.
    • The six angaas of Veda are: Siksha, Vyakarana, Chandas, Niruktam, Jyotisham and Kalpa.
    • The four Upaangas are: Puranas, Nyaya, Mimamsa and Smritis.

The Smritis deals with the Dharma Shastra portion Vedangas. Between the Vedangas and Upaangas, almost all branches of knowledge are covered. Apart from these fourteen branches of knowledge four other branches of knowledge, known as Upavedas, are included in general education.

Vedas do mention here and there the duties and rites to be performed by us. Dharma Shastra deals with them in a codified form. However, it must be emphasised that Vedas are the root of all dharma – “Vedo Khilo dharmamulam”. The work that the Vedas bid us to perform is both for our own well-being as-well as for the good of the world. However, the rites and duties are not given in an orderly form in the Vedas.

The sixth Vedanga, Kalpa, contains Dharmasutras, Grhyasutras and Srautasutras related rites based on Vedas. But Sutras (written by Apastamba, Gautama and others) are brief and do not constitute a detailed guide. This gap is filled by Dharma Shastras and they elaborate upon what is given in the Dharmasutras without leaving any room for doubt.

18 Sages – Who mastered Vedas

Manu, Parasara, Yajnavalkya, Gautama, Harita, Yama, Visnu, Sankha, Likhita, Brhaspati, Daksa, Angiras, Prachetas, Samvarta, Acanas, Atri, Apastamba and Satatapa are the eighteen sages who mastered the Vedas with their superhuman power and derived the Smritis from them.

Vedas Root of all Dharma

As explained earlier Vedas are the root of all Dharma. However, the rites and duties are not given in an orderly manner in the Vedas. Dharmasutras, Grhyasutras and Srautasutras relating to rites are based on the Vedas. Since Sutras contain only terse statements Dharma Shastras have been written to elaborate and make them easier for people to follow. Dharma Shastras are called Smritis and are in verse form.

The Smritis contains detailed instructions on rituals to be conducted one has to perform throughout one’s entire life. Thorough though they, variances have been found among the Smritis. These are sought to be cleared by “Dharma Shastra Nibandhanas”. These Nibandhanas do not leave out any rite or Dharma and differences have also been reconciled.

There is a wrong impression about the Dharma Shastras even among those who treat them with respect. They think that the rules and duties of the Smritis were formulated by their authors on their own. They call these authors “lawgivers” who, in their opinion, laid down “laws” that reflect their views.

Further, they think that the Dharma Shastras were composed in the same way as the Constitution. If the Smritis represent the views of the authors there is nothing wrong in what these people think about them.

But those who want the Dharma Shastras changed do not seem to know that the Smritis do not reflect the views of the sages who composed them. What the authors of the Smritis have done is to present us in an orderly fashion what is already contained in the Vedas. The Vedic word cannot and must not be changed at any time and on any account. The same applies to the rules and laws laid down in the Smritis.

It is not correct to discriminate between Shruti and Smriti. Shruti, Smriti and the Puranas all the three belong to the same tradition. The rites that are not explicitly mentioned in the Vedas but are dealt with in the Smritis are called Smarta karmas and those that are explicitly mentioned are called Srauta karmas. This does not mean that the Smarta rites are in any way inferior to Srauta.

Kinds of Dharmas

Dharma was classified as under according to Manu.

  1. Sanatana Dharma (Eternal Law)
  2. Samanya Dharma: Universal Dharma includes – Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between real and unreal, spiritual knowledge, truthfulness and absence of anger.
  3. Vishesha Dharma: (Special duty)
  4. Varnashrama Dharma: (Duties of caste and order)
  5. Svadharma (One’s own duty)
  6. Yuga Dharma (Duty of the age)
  7. Kula Dharma (Duty of family)
  8. Manava Dharma (Duty of man)
  9. Stree Dharma (Duty of female)
  10. Raja Dharma (Duty of King)
  11. Praja Dharma (Duty of subjects)
  12. Pravritti Dharma (Duty in worldly life)
  13. Nivritti Dharma (Duty in spiritual life)

Sanatana Dharma

Sanatana Dharma

Sanatana Dharma means the eternal religion. This is based on Vedas. This is the oldest living religion. Hinduism is known by the name Sanatana Dharma. The foundation of Sanatana Dharma is Shruti. The Smriti stands next in authority to the Shruti. Hinduism is highly flexible and adapted to every human need. The history of India is a history of religion.

Samanya Dharma

Every religion has a generic form or Samanya-rupa and a specific form Vishesha-rupa. The generic form seldom changes and remains the same. It is not affected by changes in time, place etc. Samanya Dharma is the general law for all men. Vishesha Dharma deals with special cases.

Basics of Dharma

Puranas like Padma Purana and Matsya Purana enumerate many fundamentals of Dharma. Examples are – forgiveness, truthfulness, charity, non-violence etc. Patanjali Maharshi recommends that ten virtues should be practised by all men.

  • The first five constitute Yama or self-restraint. They are – Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (noncovetousness).
  • The next five constitute Niyama or religious observance. They are- Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures) and Isvarapranidhana (consecration of the fruits of all works to the Lord).

All the virtues may be regarded as branches of four cardinal virtues. They are (1) non-violence ;(2) truth (3) purity and (4) self-control.

The eternal cannot be attained without the attainment of purity. Brahman is truth. Eternal cannot be attained without practising truth. Brahman is fearless.

Four cardinal virtues

1) Ahimsa: Ahimsa or non-violence is the most important virtue. The practice of Ahimsa must be in thought, word and deed. The practice demands immense patience, forbearance endurance, infinite inner spiritual strength and great willpower.

(2) Truth: Brahman is Sat. Once truth must be observed in thought, word and deed. In Taittiriya Upanishad, it is said “Satyam Vada – speak the truth”

(3) Purity: It comprises both external (body) and internal purity (mind). One must be pure in thought, word and deed.

(4) Self Control: It implies control of both body and mind. Self-control implies self-service, destruction of egoism, patience, endurance, forbearance and humility.

Varnashrama Dharma

The principle of Varnashrama dharma is one of the basic principles of Hinduism. The duties of the varnas are Varna dharma.

Four varnas

The four varnas are Brahmana, Kshatriya, Vaisya and Shudra. The division is according to Guna and Karma.

Sattva guna predominates in Brahmanas; Rajo guna is predominant in the Kshatriyas; Tamo guna is predominant in Vaisya; there is no predominant guna in the Sudras. The philosophers correspond to the Brahmanas, warriors to Kshatriyas, trade to Vaisyas and action service to Shudras.

Ashrama Dharma

The four Ashramas or orders of life are – Brahmacharya, Grihastha, Vanaprastha and Sannyasa. The four Ashramas are stages in life. Brahmacharya or the period of studentship, Grihastha or the period of householder, Vanaprastha or the stage of forest dweller and Sannyasa or the life of renunciation. Each stage has its duties.

These stages help the evolution of man. The first two ashramas pertain to Pravritti marga or path of work. The last two stages pertain to Nivritti marga or the path of renunciation. Life is arranged in an orderly and systematic manner in Sanatana Dharma.

There is an opportunity for the development of the different sides of human activity. Due occupations and training are assigned to each period of life. Like in nature man’s evolution is gradual and not revolutionary.

Yuga Dharma

Dharma changes according to the Yugas. Man is changing. So his external form of Dharmas should change. That which is achieved through contemplation in Satya Yuga, through sacrifices in Treta Yuga, and through worship of Lord Narayana in Dvapara Yuga may be attained through Kirtanas of Lord Vishnu’s name in Kali Yuga.

7 Saptharshi Stotras on Sapthagirisa

Saptharshi Stotras

Seven Saptharshis

The Seven Saptharshis, Kashyapa, Atri, Bharadwaja, Vishwamitra, Gowthama, Jamadagni and Vasishta, performed penance for thousands of years. Consequently, they obtained so immense powers that they shine as brilliant stars in the galaxies to this day. One could watch this stary constellation in the night in the north sky. The seven Maharshis are a team: they enjoy visiting places together, be it a pilgrimage or travel to other worlds, then exchanging and discussing details of the places and people.

Their travels, visits and exchanges are primarily meant for the well-being of the world. Immersed in meditation in the starry constellation, they remained unaware of how much the wheel of time has rotated, and how many ages have passed. Regaining wakefulness after thousands of years of tapas they wished to visit all the celestial worlds. ‘Why elsewhere, let’s go to Vaikuntam first,’ they all concurred.

Later they wished to go to Kailasam. With the power of their tapas they reached Vaikuntam golden doorway straight from their starry constellation. Even as they thought of going inside, they witnessed a scene much to their surprise.

The guards at the doorway, Jaya and Vijaya were leisurely engaged in dice-play unmindful of the surroundings. Wondering what could be the reason for it, one of them uttered, ‘Govinda!’, another rishi said, ‘Narayana!’, and another, ‘Laxmipathi’, a wee bit loudly. Hearing these sounds, Jaya and Vijaya turned their heads towards the Maharshis.

“Who are you all? We don’t remember having seen you in thousands of years. Whoever you are, our Swamy is not inside. He left the place thousands of years ago. We do not know which world He had gone to. We are telling the truth. Don’t curse us in haste. Besides, you are the all-knowing Rishis. What can we say?” they said.

The Rishis were bewildered. Moving from the place, they reached Kailasam. The situation there was more perplexing than Vaikuntam. There was complete silence as they looked around. Meanwhile, two of Lord Siva’s followers came running. Their bodies, black and strange, almost naked, were ash-laden.

Saptharshi Stotras on Sapthagirisa

“Who are you? Looking like rishis! Some ages ago our Sivayya had left this place. We do not know where He had gone. Basavanna, Ganapayya, and Kumarayya, all accompanied Him. You seem to know everything. With your vision, you can find His whereabouts,” they said. The rishis wondered where the two – Hari and Hara-have gone.

Brahma must know about them, they thought and in the blink of an eye reached Satyaloka.

Strange! They could meet one or two in Vaikuntam and Kailasam. No one could be seen in Satyaloka. The place was pleasant but solemn and silent. Frustrated, the rishis came out.

Meanwhile, they encountered Narada Maharshi. They exchanged greetings. “Supreme Rishis! After thousands of years, I could meet you all in one place. What could be the reason for your visit to this place!” Devarshi expressed his surprise suppressing his curiosity.

“Oh!, Narada muni! We were engaged in our world of tapas for many yugas. We wanted to see the Trimurtis and went to the three worlds… but …” even as they were saying, Narada burst into laughter.

“It appears you didn’t have the darshan of Trimurtis. How could you, when they could not be found? Whichever world you go to, you will not find anyone. You might wonder why: Let me explain the reason. Please listen intently.

“On the earth, in the southern part of Bharatha khanda, there is a marvellous hill called ‘Venkatachala.’ Countless legends about the hill’s magic spell could be heard in all three worlds. You all know that on that divine hill summit, Srimannarayana manifested as ‘Venkatapati.’ Dear to his devotees, He is a giver of boons. Brahmadeva is organizing Brahmotsavams in His honour on a grand scale for ten days.

To watch the celebrations and get His blessings, all beings from all the worlds have thronged to Tirumala hill, known as ‘Kaliyuga Vaikunta.’ In that world, Sambasiva is the kshetrapalaka of Venkatachala. Lord Brahma has the pleasant responsibility of organizing the celebrations. That is the reason why all the worlds are empty.

And you must have received the invitation to take part in the Brahmotsavams by now! Whatever, we shall meet at the celebrations on the Sapthagiri in a festive atmosphere. Narayana! Narayana!” Narada Maharshi informed them and disappeared.

Brahmotsavams 2024 - The Festival Performed by Lord Brahma

Even as they started walking Garuda Bhagawan appeared before them with the invitation of Brahmotsavams of Lord of the Seven Hills! “Maharshis! I searched for you in the galaxies. In the three worlds too. I had the fortune of meeting you here. Here is the invitation for the Brahmotsavams of the Lord of Universe!” Saying, he disappeared in a flash.

The Saptharshis were pleased with the invitation extended by the king of birds. Without delay, they wanted to go to Venkatachala to participate in the divine celebrations where they could also see all the gods and more importantly, the Giver of Boons who would be receiving their worship and adulation. They started their journey to the Kaliyuga Vaikunta. They don’t need any vehicles. Their willpower enabled them to reach Venkatachala.

The Resplendence of Sapthagiris

Watching the spectacular radiance of the Seven Hills from the space they joined their palms in veneration. With sheer joy and amazement, they looked at the ‘Golden Abode’ dazzling amid imposing hills, at the cupola of the temple from above. They thought they were fortunate to witness the abode after thousands of years. Everywhere, there was hectic activity, with pleasantness writ large even in the commotion.

What could be the secret of this alluring glory? In Vaikunta, filled with solemn silence, only a few could enter. In contrast, this Bhooloka Vaikunta is attracting countless gods, humans, yakshas, kinneras, gandhravas from all over the world, bustling with human and celestial activity every exuding a glorious aura!

There! Yogis, Yateeswaras, Avadhootas, Sanyasis, boys and girls, unmarried and married women, officials, blind people, scholars, illiterates, kings and presidents lakhs of devotees were immersed in devotional songs, dances, bhajans, keertanas, concerts, offerings, making the brilliantly lit seven hills a Blissful Abode. It is difficult to describe the dazzling surroundings and the divine atmosphere.

The Saptharshis were absorbed, each one by himself, in treasuring the divine joy, the glory of the hills, and the presiding deity, Sri Venkateswara.

The Divinity of Brahmotsvams

Sri Venkatesa mati Sundara mohanangam
Sri Bhoomikantha maravinda dalayataksham
Pranapriyam pravimala Satkarunambu rashim
Brahmesa vandya mamrutam varadam bhajami

Praying, the Saptharshis reached Venkatachala and took part in the Utsavams of the Brahmanda Nayaka from the beginning to the last, savouring the divine taste of prasadam, in all a heavenly experience for them. The Brahmotsavams of Lord Srinivasa started with hoisting the flag, with the picture of Garuda on it, at the Dwjasthambham.

The Saptharshis witnessed the proceedings in the morning and at night, took part in the Chariot-processions of

  • Pedda Sesha,
  • Chinna Sesha,
  • Hamsa,
  • Simha,
  • Mutyala pandiri (Pearl-canopy),
  • Kalpavriksha,
  • Sarva Bhoopala,
  • Mohini,
  • Garuda,
  • Hanuma,
  • Gaja,
  • Suryaprabha,
  • Chandraprabha,
  • Ashwa carriages:

the rishis felt blessed. The next day, they also took part in the ‘Chakra snana’ at Sri Swamy Pushkarini.

Origin of Swami Pushkarini at Tirumala

Swamy pushkarini snanam Venkateswara darshanam
Maha prasada sweekara trayam, Trilokya durlabham

The water in the holy Pushkarini is pure with medicinal properties. And Sri Venkateswara is a wonderful physician who removes all ailments. The three pious acts of bathing in Pushkarini, Darshan of Sri Venkateswara and receiving Srivari prasadam have positive, restorative effects. Nowhere else in the three worlds, one could get such a fortune. ‘Luckily, we got them,’ thinking so the Saptharshis had holy dips in Pushkarini.

After the fruitful, successful completion of the celebrations, a holy gathering called ‘Asthanam’ took place in Maha Manimandapa. Pleased with His devotees, Lord Srinivasa offered boons to them. On that occasion, Lord Sadasiva and Lord Brahma asked a question to the Saptharshis.

“You have witnessed the glorious celebrations of the Lord of the Universe! What are your experiences while taking part in the holy proceedings? Lord Srinivasa appears differently to each person, making each experience a unique one.

All the devotees of the Lord have experienced it. So, Sapthrishis, will you please explain your feelings and experiences in one sloka each? One condition is that the brief but loaded sloka should begin with the first letter in the name of the rishi reciting it.

In the court of Ananda Nilaya that day all the gods were present. Besides, all those who came from yaksha, kinnera, demon and human worlds were eagerly waiting for what the rishis would say. The Saptharshis stood up and prostrated before the Lord of Sapthagiris. Lord Srinivasa, accompanied by his consort, Lakshmi acknowledged them with a smile and nodded implying they could proceed.

Akhilandam or Garudakambam

 

Kashyapa Maharshi – 1st Sloka

First, it was Kashyapa Maharshi who recited the sloka:

Kadi Hremantha vidyaya praptaivya paradevata
Kalau Srivenkatesakhyaa, tamaham saranam bhaje

“A manifestation of the holy mantra in this Kaliyuga is Sri Venkateswara. I, Kashyapa, had the fortune of having His darshan and so seek His refuge.”

Athri Maharshi – 2nd Sloka

Next, Athri Maharshi respectfully joined his hands and recited:

Akaraadi ksha karantha, varnai yah pratipadyate
Kalau sa Venkatesakhya saranam mae Ramapati

“To Ramapati whose energy pervades all the letters manifested as Venkateswara in this Kaliyuga. I, Atri Maharshi, offer my salutations to Him and seek his graceful refuge.”

Maharshi Bharadwaja – 3rd Sloka

Next, it was Maharshi Bharadwaja’s turn. Standing, he extolled Lord Srinivasa in glowing terms:

Bhagawan Bhargavikantho Bhaktabheepitsa dayaka
Bhaktasya Venkatesakhyo Bharadwajasya mae gati

“Bhargavi is Lakshmi. She is the consort of Lord Srinivasa. He reassures his devotees and fulfils their desires by giving boons. I seek refuge in His presence.”

Rajarshi Vishwamitra – 4th Sloka

Rajarshi Vishwamitra, immersed as he was in watching Sri Venkateswara with devotion, praised Him:

Virat Vishnu Vidhata cha vishwam vignana vigraha
Vishwamitra sya saranam Venkatesa Vibhussada

“The Supreme Lord Vishnu manifested Sri Venkateswara in this yuga. He is the Creator. This universe is a reflection of His wisdom- embodiment. To that Lord of the Universe, I, Vishwamitra offer my salutations,” he concluded.

Rishi Gowthama – 5th Sloka

Rishi Gowthama, in his turn, paid rich tributes to the glory of the Lord in his sloka:

Gow Gowrisha priyo nityam, Govindo gopati rvibhu
Saranam Gowthamasyastu Venkatadri Shiromani

“Beloved of Gowri is Parameswara. He cherishes His closeness with Govinda, the husband of Gopikas, the Chief of cow-herds. All beings in the universe worship Him! Resplendent through the ages, in so many ways, He is now Srinivasa Bhagawan, Lord of the Seven Hills. I salute Him seeking shelter near Him.”

Sage Jamadagni – 6th Sloka

Sage Jamadagni took his turn and offered his prayer to the Lord:

Jagatkarta jagadbharta jagaddharta jaganmaya
Jamadagni prapannyasa jeevesho Venkateswara

“To Venkateswara, the Lord who controls all the worlds, who bears all the burden, the all-pervading One whose reflection is found in every being, I, Jamadagni, offer my obeisance!”

Vashishta Maharshi – 7th Sloka

Lastly, Vashishta Maharshi said in glowing terms:

Vastuvignana matram yah anni rvishesham Shubham cha
sat Tat Brahmaivaha manveeti Venkatesam bhaje sada

“To the devotees who seek His gorgeous presence, He is offering auspicious boons fulfilling their desires! Sri Venkateswara is shining as the Supreme Lord with brilliant aura; and that Bhagawan’s name, I, Vashishta Maharshi, chant every day!”

Tirumala Hills - Tirupati Balaji Temple

Final Word

Hearing the Saptharshis’ recitations, all those present in the court, Brahma and other gods felt enthralled by the endearing, magical words, and gave a huge applause in appreciation.

Lord Venkateswara was very much pleased, and with a smile looked around at all his devotees and said to the Saptharshis: “Maharshis! All your utterances have magical intones. The people who read them, recite them, will be freed from all fears, and obstacles! In addition, they will be blessed with wellbeing, all good things in life! They will also flourish with riches!”

The Lord expressed his pleasure and felicitated the Sapthrshis with precious stone-studded shawls and blessed them.

Thus, the Saptharshis’ slokas became dear to Sri Venkateswara, also ‘Kali Santaraka Stotra’ to the devotees. Brahma and other gods uttered that whoever recites or hears these slokas, will shed their fears and meet with success everywhere in their endeavours:

Saptarshi rachitam Stotram sarvada yah patennaram

So-bhayam praapnuyaat satyam sarvatra vijayee bhaveth

Having concluded their journey to the earth fruitfully, the Saptharshis returned to their starry constellation reminiscing about their blissful experiences in a spiritually rich Kaliyuga Vaikunta, the wonder-abode of Sri Venkateswara.

The stotras of Saptharshis on the Lord of Seven Hills, from that day onwards, came to be cherished by the Lord and His devotees.

Namah Sri Venkatesaya Shuddha gnana swarupine

Vasudevaya Shantaya Srinivasaya Mangalam!

 

9 Hassle-Free Facilities offered by TTD

Hassle-Free Facilities for Darshan

As the saying ‘Manava Sevaye Madhava Seva’ goes, the Tirumala Tirupati Devasthanams (TTD) is committed to providing basic services to the common pilgrim visiting the abode of Sri Venkateswara, including free darshan, food, drinking water, travel and tonsuring.

There are numerous facilities offered by TTD for the benefit of pilgrims visiting the hill shrine. As many as 60000 to 80000 devotees take darshan of Swamivaru on average every day, which needs an efficient crowd management mechanism and hassle-free token allotment system, which the TTD has effectively mastered.

While there will be just a couple of choices for devotees in other temples, the major factor that distinguishes the TTD is the large number of options to choose from while opting for Darshan.

The TTD provides a multitude of services to ensure pilgrims have a smooth and fulfilling experience during their pilgrimage from Tirupati bus station/railway station to Tirumala and back. Of course, the devotee has to carry some minimum amount towards payment of caution deposit for the room/locker, which will be returned while vacating.

Note: The TTD may change the facilities from time to time depending on the exigencies of the situations. Readers are requested to note this point and follow the TTD website www.tirumala.org from time to time.

Slotted Sarva Darshan (SSD)

There are many avenues through which a devotee can opt for Darshan. The first choice opted by most devotees is the SSD (Slotted Sarva Darshan) Tokens, which are free tokens allotted for the darshan of Lord Venkateswara at Tirumala.

Most devotees arriving at Tirupati on an unscheduled visit can get SSD tokens at the counters in Srinivasam (opposite RTC Bus Station), Vishnu Nivasam (opposite Railway Station) and Bhudevi Complex (Alipiri Link Bus Station). Based on the time slot, they can reach Tirumala at the scheduled hour and have an eyeful of Darshan of Srinivasa.

Special Entry Darshan (SED)

The second major option that is used by devotees is the SED (Special Entry Darshan) Tickets. These tickets can be booked online on payment of Rs.300 per person. This ticket is the most affordable for middle-class devotees who intend to visit Tirumala as per their itinerary and who want to stick to their travel plan.

Unscheduled Sarvadarshan is also available for those who neither plan their schedule nor book their SSD slot. Such devotees will be allowed into the queue line at regular intervals, but priority is given to those who have booked Darshan or Sevas.

Divyadarshan

Divyadarshan’ is another format that is useful for the devout who have taken a vow to trek the hills. A huge chunk of the devotees reaching Tirumala come on foot, which they believe will endear them to Lord Venkateswara and get his blessings. Because of the tiredness and fatigue involved in trekking the hills, such devotees find it difficult to spend long hours standing in the queue lines.

It was to reduce their strain that the TTD management offered these ‘Divyadarshan’ tickets to the pilgrims as a token of relief for trekking the hills. Trekking devotees will have to get these tickets issued at the foot of the hill and get them validated/checked at a designated point mid-way, on the trekking route in Srivarimettu.

At present Divyadarshan tokens are being issued only in Srivarimettu (soon the old method will be resumed in the Alipiri footpath also).

SRIVANI ticket

The TTD gives priority in Darshan to those who donate to Sri Venkateswara Alaya Nirmana (SRIVANI) Trust formed to construct and maintain Sri Venkateswara temples across India. The trust also supports the conduct of various festivals and religious rituals, besides taking up repair, renovation, maintenance and preservation of Gopurams and archaeological buildings that reflect the glory of Indian culture.

As a token of appreciation for the commitment exhibited by the donors who contribute Rs.10000 or above to SRIVANI TRUST, the TTD provides a one-time privilege of VIP Break darshan, which costs an additional Rs.500.

Senior Citizens and Differently abled

According to special concern to age and physical disability, the TTD offers special privilege to the senior citizens and the differently abled persons by providing them a separate slot in the queue lines, so that they need not undergo pushing and jostling with the regular crowd. Such people can avail darshan of Lord Venkateswara by booking tickets under the head ‘Senior Citizen/ Differently Abled/Medical cases’ at the TTD website.

The senior citizen must have completed 65 years of age and the spouse is allowed as an attendant. Similarly, the Differently abled person should possess a certificate provided by the state or central government, and their spouse will be allowed to accompany as an attendant.

As a special privilege to those having tough medical conditions, the TTD allows those who have undergone/are undergoing kidney transplantation, open heart surgery, dialysis, liver transplantation, brain surgery, cancer or spine surgery (unable to walk). Such cases should bring a medical certificate from the concerned surgeon or specialist. His/her spouse will be allowed as an attendant.

In all the above cases, a maximum of 1000 persons will be allowed from Monday to Saturday at 3 pm per day.

Sri Srinivasa Divyaanugraha Homam

Srinivasa Divyanugraha Homam

The newly launched ‘Srinivasa Divyanugraha Homam’ at the Alipiri Goshala offers yet another Darshan opportunity for the devout. The Homam is performed by the TTD for global well-being and general prosperity of all humans. Sri Venkateswara Vedic University has been entrusted with the task of providing qualified and skilled manpower to perform the ritual.

Those willing to participate in the Homam can do so on payment of Rs.1000 per couple, for which they will be allowed entry through the queue line meant for SED tickets (on purchase of tickets for Rs.300 each). The Homam is getting popular day by day and is getting huge responses not only for getting the divine grace of Srinivasa, but also due to its popularity as a reliable mode of Tirumala darshan.

Srivari Sevak/Parakamani

The TTD invites the public to render voluntary service to the devotees and involves them in several of its activities in the temple as well as outside the shrine such as in maintaining queue lines, vigilance, health, Annaprasadam distribution, garden, medical, transport, Kalyanakatta, book stalls etc.

SriVari Seva - Tirumala Tirupati

The duties are allotted to the volunteers based on the electronic dip system and as such, everyone may not get duty within the temple complex. The registered devotees will have to apply for the Seva and render voluntary service at the spot allotted to them.

As a token of appreciation for their voluntary service, Darshan will be provided to them. Similarly, those volunteering to monitor the Parakamani (counting of currency and coins dropped in Srivari Hundi) will also get a Darshan opportunity.

Angapradakshinam

Anga pradakshinam is the process of rolling one’s body around the sanctum sanctorum in the ‘Praakaram’. This is a centuries-old practice in vogue, performed to appease the Lord of Seven Hills. Pilgrims can perform Angapradakshinam by booking the ticket well in advance through the TTD website.

For this, the devotees should first take a bath in Pushkarini and arrive at the temple in wet clothes. They have to produce the identity card mentioned while booking to get into the temple for this purpose.

9 Hassle-Free Facilities offered by TTD 01

The Other Facilities for pilgrims

The TTD provides various facilities for the devotees visiting Tirumala. Right from drinking water to Annaprasadam, hot milk for infants and adults, toilets to lockers, everything is free.

For the pilgrims patiently waiting in the various queue lines for their turn of darshan, milk and Anna prasadam are supplied at regular intervals. This helps them maintain calm and chant the holy names of Lord Venkateswara during their period of stay, without having to worry about the waiting time.

Annaprasadam (food) is served at Matrusri Tarigonda Vengamamba Annaprasada Kendram during most parts of the day. No pilgrim is required to spend a penny to buy food as the TTD provides steaming hot food to every visiting devotee. The high quality of food draws laurels from the devotees.

Similarly, pilgrims need not have to buy potable water to quench their thirst during their stay at Tirumala. Reverse Osmosis (RO) treated water is made available at regular intervals throughout the areas visited by pilgrims on the hills. Tonsuring of the head is done since time immemorial in fulfilment of a vow at Tirumala. Offering hair is considered one of the most significant contributions to Lord Venkateswara. It is hence tonsuring is done free of cost for the devotees.

For patients travelling to Tirumala and also for those falling sick during the journey, there is a free emergency medical facility at Aswini Hospital and Vaikuntam queue complex. People in need of emergency and superior treatment are rushed to Tirupati downhill for the same. There are ambulances kept ready on both the ghat roads to meet such exigencies.

9 Hassle-Free Facilities offered by TTD

Trekking devotees bringing heavy luggage need not bother about physically carrying them to the hills, as the TTD offers a free luggage transportation service. Once the baggage is handed over to the centre at the foot of the hills, it will be transported by road to a similar point at the hilltop, where the trekkers can pick up their bags.

Once a pilgrim arrives at the bus station or railway station downhill, there are free buses available to drop them at Alipiri and Srivarimettu, from where they can trek the hills. Similarly, free buses will be continuously roaming on Tirumala hills, which can be used by the pilgrims to reach their destination. Pilgrims will have to pay only if they are travelling by bus on the ghat road.

For pilgrims coming by own transport, the TTD has developed several parking lots across the hill town. The parking places are planned and made available at regular intervals that thousands of cars arriving on a single day can be parked with ease.

The TTD has also made available battery-operated vehicles for the senior citizens and the disabled to move around the temple. The vehicles are used to ferry the aged and sick persons from the car parking up to the temple entrance.

GOVINDA App

The TTD has come up with a mobile app ‘GOVINDA’, which provides booking of all services at a single click. Pilgrims are advised to download the free app and get the facilities within minutes.

Final Word

Because of the dynamic situation at Tirumala, all the services and facilities offered by the TTD are subject to change in the last minute. Pilgrims are advised to check for the services ahead of planning their travel.

Pilgrims are suggested to make their arrangements for pilgrimage well in advance and also make use of all the facilities available at Tirumala.

In a nutshell, a well-planned trip to Tirumala is always fruitful, comfortable and gratifying..!

AVOID PLASTIC

  • Devotees are requested to avoid plastic materials like covers, water bottles and other plastic-based materials at Tirumala to safeguard the environment.
  • Devotees walking along footpath routes are requested not to carry plastic bottles.
  • They should not throw plastic covers and other related items in the ghat roads.
  • Keep Tirumala clean and tidy.

Lord Venkateswara Swamy

Manifestation of Lord Venkateswara Swamy Shines with

Lord Sri Mahavishnu left Vaikuntam and reached Venkatadri as Lord Venkateswara Swamy to protect and bless the devotees. Venkatadri is also known as Venkatachalam. It is one of the seven hills of Tirumala, considered a heavenly abode on the earth.

The sanctum sanctorum where Sri Venkateswara Swamy resides in the temple was covered by a gold-plated ‘gopuram’ called ‘Ananda Nilayam’.

Sthanakamurthy / Sthanaka Virahamurthy

In the sanctum sanctorum, Lord Venkateswara Swamy is in the divine form in the ‘Brahma Sthaana.’ The image of the Lord is over eight feet tall and is believed to be the self-manifested one. This Salagramamurthy is called ‘Sthanakamurthy’ because He is in the standing posture. He is Dhruvamurti or Dhruvaberam because His idol is stable.

The Lord is also called ‘Sthanaka Virahamurthy’ as He is the only one without His consorts.

Entamatramuna nevvaru dalachina antamatrame nivu
antarantamu lenci chuda bindanthe nippatiyannatlu
koluthuru mimu vaishnavulu kurimito visnhudani
palukuduru mimu vedantulu parabrahmambanuchu
taluturu mimu saivulu tagina bhaktulu sivudanuchu
alari pogududuru kapalikulu adi bhairavudanuchu….

—Thallapaka Annamacharya

You are that, what one perceives you as if appraised rightly, however, the dough is, so turns out the pancake! If you are Sree Venkatapathi, the Lord who accepts us, right here I surrender unto you! For me, this is the highest truth!

Standing on the Padma Peetham the Lord wears a sword called ‘Nandaka’.

The manifestation of the Lord shines with Surya Katari, Crown, Thirunamam, Vyuha Lakshmi in His bosom along with Sankhu, Chakra, Varada and Kati ‘hasthas’, Naagabharanaas, Camphor on the chin.

Netra Darshan

In Tirumala every Thursday, the main deity was divested of all ornaments, flowers etc. The deity was draped only in Dhoti and Uttareeyam. The Thirunamam and Kasturi on the forehead of the main deity were also reduced in size resulting in the unique ‘Netra Darshan‘ (where the divine eyes of the Lord can be seen).

Now, here Let us see some specialities of the Lord in a glance.

Lord Venkateswara Swamy

1. Thirunamam

Thirunamam worn on the forehead of the Lord is called ‘Urdvapundram.’ It is offered once a week after Abhishekam every Friday. It is made of 16 tulas of ‘pacchakarpuram’ (camphor) and one and a half tula of ‘kasturi’ (musk).

Before the Brahmotsavams and during the Brahmotsavas, on Fridays following the Brahmotsavams, double camphor and musk are used for ‘Thirunamam.’ Therefore, this ‘namam’ is called as ‘Rettimpunamam’ and on every Thursday this ‘namam’ is shortened and the Lord’s eyes are visible to the devotees.

2. Sankham and Chakram

The Lord appears with Sankham (conch) and Sudarshana Chakram (Discus) in both hands. They are said to have been established by Sri Ramanujacharya in his times.

3. Varada Mudra

The two hands of Lord Venkateswara are called Varada Hastha and Kati Hashta. Varada Mudra is found in the right hand of the Lord. His right palm points downwards. Varada means giving boons. This is said to be an indication that whoever takes refuge at His holy lotus’ feet is a true devotee and will be blessed.

4. Kati Hastam

Swami holds Kati Hastam (left hand). Keeping the hand near His knees, kati, symbolizes that whoever surrenders at His feet will be blessed with boons. By placing His hand on the pelvis, the Lord reminds the vital part of man and warns him not to get too much attachment towards anything.

Lord Venkateswara Swamy

5. Camphor on the Chin

The Lord’s chin is decorated with ‘pacchakarpooram’ and appears white. Earlier, a devotee named Ananthalwar reached Tirumala and developed a flower garden to serve the Lord. With the help of his wife, he used to dig the garden well. During this time the Lord appeared as a boy and tried to help in digging.

But Ananthalvar refused. But the boy continued to help Ananthalvar’s wife. Ananthalvar got angry and threw the crowbar at the boy. The boy got injured. Later the boy was identified as the Lord and ‘pacchakarpooram’ was applied to the wound on the chin.

Bhakta Ananthacharya - Anantalwar Crowbar
Bhakta Ananthacharya – Anantalwar Crowbar

6. Vakshasthala Lakshmi

Goddess Sri Mahalakshmi is on the chest of Lord Srinivasa. It appears that Goddess Lakshmi is on both sides of the Lord’s bosom, but Ammavaru is on one side of Moolavirattu’s bosom. Ammavaru is invisible due to decoration. During Abhishekam, Ammavaru appears clearly. She is smeared with turmeric powder.

Chaturvimshati Namavali Puja

It is said that Ammavaru is the main reason for ‘Abhishekam’ to the Lord on Friday. After chanting the Lord’s Sahasranama and Ashtottaranama thrice daily, the Goddess is worshipped with the 24 names from the Varaha Puranam. The name of this worship is ‘Chaturvimshati Namavali Puja’.

The grand ‘darshan’ of the Lord holding the goddess in Her bosom brings grace to both. Moreover, the Lord tells the world the real position of a wife which is very significant.

for Arjitha Seva’s booking, click here for the official booking portal

7. Surya Katari

The sword is one of Lord Vishnu’s five weapons. It is known as Nandakam and Surya Katari. It is believed that this weapon is meant to punish the wicked and protect the righteous. Pada kavita Pithamaha Thallapaka Annamacharya emerged from the sword called Nandaka to write ‘keerthanas’ on Lord Venkateswara and condemn the sinfulness of the world. The message given by the Lord through this sword is to remove ignorance, carelessness and disregard on the part of human beings.

8. Nagabaranas

The Lord appears wearing ‘nagabharanas’ on both the lower sides of the shoulders and above the elbows. These jewels are symbolic of  Adisesha and the Lord shows His benevolence by making His followers the part of His body. Remarkably, Seshu is the first vehicle in the Brahmotsavams.

9. Silk Clothes

Every Friday after Abhishekam, a 24-mura-long and 4-mura-wide ‘dhoti’ is used for decorating Lord Venkateswara. Apart from this, a 12 mura long and two mura wide silk cloth is worn as Uttareeyam. On Thursday, these are removed and the ‘dhoti’ is decorated and the Uttariyam is put up like ‘yajnopaveetham’

Brahma Kadigina Paadamu
Brahmamu taane nee paadamu….
– Sri Thallapaka Annamacharya

The Lord stands on Padmapeetham. His lotus feet are always covered with golden sheets, wonderful flowers and ‘tulsi’ leaves. It is possible to see the Lord’s feet only on the day of ‘Abhishekam i.e, Friday. While worshipping the Lord’s feet, taking shelter and serving Him means that the devotee has given up his pride at the Lord’s feet and becomes His true devotee by his humbleness.

Sri Venkataachalaadheesham
sriyadyaasitha vakshasam
Srithachetana mandaaram
sreenivasa mahambhaje!!

 

The 9 Forms of Devotion (Comprehensive List)

9 Forms of Devotion

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 Devotion.

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.

Sravanam kirtanam visnoh smaranam pada sevanam
arcanam vandanam dasyam sakhyamatma nivedanam
iti punsarpita visnau bhaktiscennavalaksana
kriyate bhagavatyad’dha tanman’yedhitamuttamam

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.

Jagatguru Sri Adi Shankaracharya - Sri Vishnu Shatpadi Stotram

9 Different Paths – Nava Vidha Bhakti

The Bhagavata Purana describes nine different paths to reach God. These are known as the 9 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.

The 9 Forms of Bhakti / Nava Vidha Bhakti / nine forms of Bhakti / nine forms of Devotion

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.

Annamacharya - Tirumala Tirupati Yatra

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.

The 9 Forms of Bhakti / Nava Vidha Bhakti / nine forms of Bhakti / nine forms of Devotion

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.

Serving the Feet (Pada-sevanam) - Seva Bhakti

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.

Ganesh Chaturthi or Vinayaka Chaturthi sketch

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.

Vandanam (Salutation) - 9 forms of Bhakti

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.

The 9 Forms of Bhakti / Nava Vidha Bhakti / nine forms of Bhakti / nine forms of Devotion

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.

The 9 Forms of Bhakti

9 Forms of Bhakti

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.

Sravanam kirtanam visnoh smaranam pada sevanam
arcanam vandanam dasyam sakhyamatma nivedanam
iti punsarpita visnau bhaktiscennavalaksana
kriyate bhagavatyad’dha tanman’yedhitamuttamam

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.

Jagatguru Sri Adi Shankaracharya - Sri Vishnu Shatpadi Stotram

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.

The 9 Forms of Bhakti / Nava Vidha Bhakti / nine forms of Bhakti / nine forms of Devotion

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.

Annamacharya - Tirumala Tirupati Yatra

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.

The 9 Forms of Bhakti / Nava Vidha Bhakti / nine forms of Bhakti / nine forms of Devotion

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.

Serving the Feet (Pada-sevanam) - Seva Bhakti

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.

Ganesh Chaturthi or Vinayaka Chaturthi sketch

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.

Vandanam (Salutation) - 9 forms of Bhakti

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.

The 9 Forms of Bhakti / Nava Vidha Bhakti / nine forms of Bhakti / nine forms of Devotion

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.

Anantha Padmanabha Vratam

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).

Anantha Padmanabha Vratam / Anantha Padmanabha Swamy

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 Jayanti

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.

Balarama Jayanti

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.

Balarama is an avatar of Adhisesha with Krishna

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.