Category: Special Articles

Navaratri - 9 Nights of Bhakti

Navaratri – 9 Nights of Bhakti

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Navaratri – Vijayadasami

The beginning of the Asviyuja month of the Indian lunar calendar (between September and October) marks the start of a long festival throughout the country. Popularly known as Navaratri, Dasara or Dussehra, this festival is celebrated for nine nights, hence the name Navaratri.

‘Nava’ in Sanskrit is nine and ‘ratri’ denotes night. Day 10 is the concluding day of this festival named ‘Vijayadasami’ which signifies the victory of virtue over evil. Among the many Navaratris that are observed, this one, the sharan Navaratri or sharad Navaratri is more popular and significant.

Navaratri is celebrated differently in different parts of the country.

  • In the northern and western parts of India, this festival marks the battle between Rama and demon Ravana and the defeat of Ravana.
  • Vijayadasami is celebrated as Kullu Dussehra in Himachal Pradesh.
  • In Gujarat, Navaratri is celebrated by lighting diyas and performing the garba dance and dandiya.

Goddess Durga

Forms of Goddess Durga

Some states mark this festival period as Goddess Durga’s fight with Mahishasura, a demon with a buffalo head. In some places, various forms of Durga are worshipped each day as

  • 1. Shailaputri – daughter of mountain,
  • 2. Brahmacharini – symbolising austerity,
  • 3. Chandraganta – an embodiment of beauty and bravery,
  • 4.Kushmanda – the creative power of the Universe,
  • 5.Skanda mata – mother of skanda,
  • 6.Katyayani – symbolising courage,
  • 7.Kalaratri – power to destroy ignorance,
  • 8.Mahagauri – who stands for intelligence and peace and
  • 9.Siddhidatri – one who grants all siddhis.

Day 8 is also famous as Durgashtami. Life-size idols of Durga were made especially for this festival and are very common in Eastern parts of the country. Daily evening Maha Arti is performed with loud sounds of dhol. The festival culminates with the Durga Pooja on the day

In some places, the idols of Durga are immersed in water bodies at the end of the festival.

In Tamil Nadu – Golu / Bommala Koluvu

Down south, more so in Tamil Nadu, this festival is celebrated as pooja to the three forms of Devi viz., Durga, Lakshmi and Saraswati. In each of the houses, dolls made from clay or other materials and painted with bright colours, are arranged in a specially made pedestal with steps that is colourfully decorated (in Telugu it is called Bommala Koluvu).

The dolls that resemble objects or living beings or that depict the various forms of Gods and Goddess are displayed. This arrangement and display are considered by them an important and divine activity and most families devote much time to the preparation and setting up of this golu (in Tamil).

Navaratri Golu - Bommala Koluvu

The dolls are arranged in a way that exhibits a theme, a story or an event. Display of themes such as a wedding, or a royal procession or depictions from the puranas such as a scene in Kailasa or a spiritual message such as a veda patashala are some examples of creativity that these arrangements display.

The more modern golu items include a cricket match setup, a toll plaza and such current themes. It is indeed an opportunity for each family to come together and display their creativity, imagination and passion. Figurines made of wood are decorated with new clothes, jewellery and costumes.

Common among these dolls in display are a Chettiar (a vaisya) along with his wife and a provision store like setup, usually placed at the bottommost step.

This whole setup is revered and considered a form of divinity and worshipped for 10 days. On each day, in front of the golu colourful Rangolis are drawn, lamps are lit and a special dish called Sundal, made from each variety of grams or pulses, is offered as Naivedyam.

Ladies amongst relatives, friends and neighbors are invited to see the golu and are offered gifts along with tamboolam and sundal. Visiting ladies consider singing music or devotional songs to the exhibits at these premises as a good gesture and duty.

Navarathri Brahmotsavam in Tirumala

The Brahmotsavam celebrated at Tirumala is a unique festival.  When there is adhikamaasam, Brahmotsavams will perform twice.

One is the annual (Saalakatla) and the other is Navarathri Brahmotsavam. Navaratri Brahmotsavam will be conducted in Tirumala on a grand and magnificent scale.

Mohini avataram - Navaratri Brahmotsavam in Tirumala

Every day the utsava murthy, Lord Malayappa Swami draped in rich dress, adorned with beautiful flower garlands and jewellery is taken out in a procession through the four mada streets both in the morning and evening in different vahanas which are well decorated.

Large troupes dancing & singing and some dressed with costumes resembling themselves as Rama, Lakshmana or Krishna and other Gods depicted in the epics, both male and female accompany the procession. On a concluding day, Thirumanjanam (abhishekam) to Sri Malayappa swami along with his consorts & chakratalwar have chakrasnanam

Worship of Gouri Devi

In Telangana, a festival named Bathukamma Panduga is celebrated during the same period as a form of worship of Gouri Devi. Women make a pyramid-shaped stack of flowers from locally procured flowers that have a vibrant look.

On Navami day, women from all households gather as small groups, in an open place or temple, place these flower stacks in a circle form, and attired in colourful dresses themselves, go around these flower stacks singing and dancing.

Later, around evening dusk time, they place these flower stacks on their heads and proceed in a procession to a water body singing all the way. These flowers are then offered and immersed in a water body, such as a river, lake or pond as a mark of respect to them.

Austerities

Considered as auspicious and divine period, during these festival days, in each of the household Chanting of slokas and stotras like Lalita sahasranamam, Goddess Lakshmi Ashthotharam and worship of other Goddesses too is auspicious. Some household members undertake severe austerities during these days.

Many restrict themselves to homemade soft food, staying away from prohibited foods and some undertake fasting as well. Ayudha Pooja is conducted on the Vijayadasami Day.

On this day of Ayudha pooja, all tools and instruments and vehicles are cleaned, decorated and worshipped. The whole atmosphere looks divine with every household showing their reverence and gratitude to Goddess Durga on this day.

Vijayadasami is considered auspicious to start any new learning, be it music or a new language or a study in a new subject. Any new knowledge-related undertaking started on this day is believed to be fruitful and gainful.

Dasara in Mysore

Dasara, in Mysore, a city in Karnataka, is one of the magnificent festivals of the state. The city is decked with lighting, flags, and colourful festoons and wears a pompous, festive look.

Dasara in Mysore

The Mysore palace is fully lit on all nine nights and provides a wonderful rich sight to view in the night. On Vijayadasami day, the deity of Goddess Chamundi in a golden mantap is placed on the back of a well-decorated Elephant and taken in procession.

Final Word

Navaratri is a festival that vibrates across the country and every household observes it with great devotion, bhakti and enthusiasm. Devi, in the form of Durga, Lakshmi and Saraswati is said to bestow health, wealth and happiness to all who seek their blessings.

Kaisika Dwadasi Asthanam at Tirumala

Kaisika Dwadasi Asthanam at Tirumala

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Kaisika dwadasi Asthanam

In Tirumala on Kaisika dwadasi day, Asthanam in the name of ‘Kaisika dwadasi Asthanam’ is done. In that asthanam, Nampaduvan story in Kaisikapuranam will be recited.

The Month of Karthika has got a lot of significance in the field of Devotion and Spirituality. During this month, Karthika Brahmotsavam of Sri Padmavati devi of Tiruchanur is celebrated with pomp and pleasure.

Most importantly, Kaisika Dwadasi, a great ritual is celebrated on the twelfth day of Sukla Paksha, i.e., waxing moon. We shall go through the importance of Kaisika Dwadasi, with particular reference to Tirumala.

In Tirumala Sri Venkateswara Swami temple, Kaisika Dwadasi Utsavam is being performed on Karthika dwadasi day every year. In Tirumala, Lord is being enjoying all the sevas in five forms – as Main deity, Bhoga Srinivasa Murthi, Koluvu Srinivasa Murthy, Sri Malayappa Swami and Ugra Srinivasa Murthy.

Let us have a glimpse at them

Moola Murthy – Main Deity

Sri Venkateswara swami, exhibiting His splendour attracts huge devotees who throng Tirumala in lakhs, in long queues to get all their wishes granted. In Kaliyuga, He is considered as the Supreme Deity.

Bhoga Srinivasa Murthy

This Silver Idol was presented by Pallava Queen ‘SaamaVaayi’ “(Perundevi) in 614 A.D. During Ekantha Seva, it is the privilege of Bhoga Srinivasa Murthy to recline on a very smooth silk mattress, denoting that the temple is being closed for the night.

The next day, During Suprabhata Seva, this idol is taken out of the mattress and placed under the holy feet of the Main deity after completing the ablutions.

Koluvu Srinivasa Murthy

Swami will be seated on the golden throne in a great way. Panchanga sravanam, temple income and expenditure details are presented to Him daily.

Sri Malayappa swami (Processional deity)

He enjoys all the sevas of Tirumala utsavams like Kalyana utsavam, unjal utsavam, vasantha utsavam, etc., which are performed as Arjita sevas, daily, weekly, monthly, annually.

Ugra Srinivasa murthi

Ugra Srinivasa Murthi is one among the Panchaberas. Ugrasrinivasa murthi with His Consorts will come out of the temple only on the occasion of Kaisika Dwadasi day leaving the sanctum sanctorum before dawn in a procession around Mada streets appropriately at about 4.30 a.m. After the procession, swami will be offered Naivedyam followed by Kaisika dwadasi Asthanam.

This Deity enjoys the Kaisika Dwadasi celebrations in a great way blessing the devotees.

It is said that

In the olden days the procession of Ugra Srinivasa Murthy was used to be taken out to go around the temple in all festivals. Once, when this sacred idol of Ugra Srinivasa Murthi was in procession during a festival, strange, unusual and alarming incidents took place in Tirumala, to the shock of thousands of devotees gathered to witness the same.

Under the strong advice of religious scholars, the regular procession of Ugra Srinivasa murthi was discontinued. From that time onwards, only Malayappa swami is taken on procession regularly in all festivals.

However, after long deliberations, it was decided to take Ugra Srinivasa murthi in a procession around the temple during Kaisika Dwadasi that too before the Sun-rise. Even today the procession starts early in the morning and concludes before the Sun-rise, to avoid the falling rays of the sun on the sacred idol.

Things are going on smoothly without any untoward incident. Ugra means fierce- fierce in protecting his staunch devotees from their outer enemies and inner enemies like different sense organs which try to take ones’ attention far away from the Lord.

Sri Venkatesaya namaha

Click here for the Significance of Kaisika dwadasi

Sri Ranganathamuni - Contribution to Sri Vaishnava Literature

Sri Ranganathamuni – Contribution to Sri Vaishnava Literature

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Sri Ranganathamuni

Acharya Sriman Ranganathamuni, also known as Sri Nathamuni is accorded the principal position in the grand lineage of mentors or Acharyas of Sri Vaishnava tradition. The available annals and chronicles trace his birth year as 823 CE. It is now exactly 1200 since he descended on the earth.

Acharya Sriman Nathamuni championed the cause of the furtherance of Sri Vaishnava Sampradaya when he chanced upon some enthusiastic travellers from the western part of the current Tamil Nadu, in his hometown, Kaattu Mannar Koil.

He heard them recite 11 Tamil pasurams [slokas] wherein in the concluding pasuram the words alluded to “these 10 pasurams among the great 1000 pasurams.” The travellers, unaware of the 1000 pasurams, triggered Nathamuni’s seminal quest that led to the discovery of 4000 pasurams, called Divya Prabandham.

Acharya Sriman Nathamuni’s contribution was not limited to reviving the Divya Prabandham which was almost extinct in his time. Still, he also ensured the continuity of the legacy that came to be passed across generations. He foresaw the potential of his grandson Yamunacharya to take it forward beyond his time and instructed his direct disciple Pundareekaksha to hand over the baton.

Literary contributions by the learned Acharyas invariably use Muktakam. A Muktakam is a standalone sloka or stanza that carries a complete meaning in itself which the author wants to convey. It could be in praise of a great contributor thanking him for his contribution paying obeisance to him or in praise of his place of birth or his magnificent deeds or all of these.

Sri Ranganatha Muni / Sri Ranganathamuni / Acharya Sriman Ranganathamuni

Muktakam delivered by Nathamuni

Acharya Sriman Nathamuni delivered 4 Muktakams in Sanskrit and 1 in Tamil. It is interesting to note the correlation between them. He dedicated a Muktakam in Sanskrit and one in Tamil towards Madhurakavi Alwar Prabandham. It is this Alwar’s Prabandham of 11 pasurams [Kanni-nun-chiruthaambu] on Nammalwar, which led Nathamuni to get hold of the rest of the treasure. So, as an expression of a deep sense of gratitude, Nathamuni dedicated 2 muktakams.

Further, one muktakam in Sanskrit towards Nammalwar’s prabandham of 1102 pasurams for which he initially yearned. With these 3 muktakams, the thanksgiving that he set out to revive is done. But, the sheer quest of Nathamuni yielded him a fortunate stroke of serendipity, whereby he got fourfold what he was looking for.

He looked for a thousand pasurams and he got four thousand of them in the pristine Tamil language, most mellifluous to listen to, yet a mixture of intricately woven chosen words that fulfil the rules of grammar, giving the purport of profound philosophy enunciated in the Vedas.

The fourth muktakam in Sanskrit was dedicated to the bonus of 3000 pasurams he got in addition to his original search. Nathamuni dedicated this muktakam to Periyaalwar who is known to be the most benevolent among all Aalwars.

Muktakams for Kanni-nun-Chiruthaambu

In the sloka “Avidita vishayaantharah…. Mamavirasthu” Naathamuni prays that he is blessed with a heart that seats Madhurakavi Alwar, who does not know anything else other than being blissfully immersed in singing the prabandhams spelt out by Nammalwar, who also presumes Nammalwar to be his sole protector [owner of Madhurakavi Alwar’s soul]. Tanians are elaborated by Sri Pillai Lokam Jeeyar, with extensive meanings detailing the bhakti bhava of the Acharya.

This is not a mere token gesture of thanking Madhurakavi Alwar. Nathamuni manifesting the Nammalwar’s grace by reciting these 11 pasurams twelve thousand times upholds this. Nathamuni adds a Tamil tanian, the purport of which is on the similar lines and the tanian reads as “verondrum naan ariyen..”

Muktakam for Tiruvaymozhi

Sri Ranganathamuni, through the muktakam that reads as “Bhaktamrutham viswa jananumodhanam….” pays his respects to the grand ocean of Dravida Veda, the Tirvayomozhi, spelt out by Satakopa aka Nammalwar.

I worship the ocean of Tamil Vedas, the aggregate of the Upanishads which have a thousand branches, spelt out by Satakopa, the ambrosia for god-lovers, which regales all alike [the denizens of the Universe as well as the Supreme Lord].

Muktakam for Tiruppallaandu

In the sloka “Gurumukham Anadeetya…” Nathamuni says “I pay my due respects to Vishnuchitta, who despite not being initiated by any specific Guru, [by the mere spontaneous grace of Lord] in the court of King Vallabha Deva established the supremacy of Sriman Narayana by spelling out the Vedas, who then became the father-in-law of Sri Ranganatha [by offer his daughter Andal], who is also the chief among all the Dvija clan”

Muktakam on Nammalwar

Sri Ranganathamuni offers the fifth Muktakam which is a profusely simile-filled one in praise of Nammalwar in the following Sloka. He compares Alwar to the Sun.

Just like a thousand rays of the Sun dispels away the sloth, where Sriman Narayana dwells with his eternal weapons Conch and Chakra, which is elaborated in Vedas and saluted by the learned people, I offer my Namaskara to that Sun, Nammalwar, who is adorned with vakula garland. The sloka runs as “Yadgo sahasram apahanti…”

Muktakams/Slokas on Nathamuni

There is a great number of Acharyas who emerged later, who have included Nathamuni in their thanksgiving note in many slokas. Nathamuni’s, grand son, Yamunacharya invokes Nathamuni’s grace extensively in his magnum opus, Stotra Ratna.

There are four dedicated slokas in the context of Nathamuni. Yamunacharya concludes the stotra with the sloka “Akrutrima tvat…” Yamunacharya pleads with the Lord to shower His grace by overlooking his inadequacies and weighing more on the immaculate qualities of Gnaana, Bhakti and Vairaagya of his grandfather, Nathamuni.

Govinda Bhatta

Govinda Bhatta, a cousin of Sri Ramanuja, authored the following muktakam, which pictorially represents how the perennial flow of this great Sri Vaishnava Sampradaya has been flowing and the role of Nathamuni in that. The sloka reads as “Lakshminaathakhya Sindhau Shatharipu…”

Sri Ramanuja's Service

The hero of Sri Mahalakshmi, Sriman Narayana is a grand ocean of mercy from which the cloud, Nammalvar, draws water (unconditional grace), bursts into rain atop the hill, Nathamuni, which took two cascades of waterfall, in the form of Pundareekaksha and Ramamisra, to reach the river called Yamunacharya.

Further, it flew (and had to be stored) into a reservoir or a lake called Ramanuja, from where it spread to the fields (the people) through the outlets (74 Simmhasanaadhipathis).

Venkatachala Ithihasamala

In Venkatachala Ithihasamala of Sri Anantarya aka Tirumalai Ananthalwan, Sri Ramanuja narrates an episode in the life of Yamunacharya wherein Yamunacharya attempts to visit the direct disciple of Nathamuni, Kurkai Kaaval Appan, who was in deep ‘dhyana’, experiencing complete unison with God with undivided attention. When Yamunacharya approaches near, he stays quiet not to disturb.

To his astonishment, Appan gets off the ‘dhyana’ to inquire if someone from “Shathamarshana” clan was around. Yamunacharya asked how Appan could sense his presence. Appan responded that in the so-far undisturbed spell of complete unison with God, suddenly he felt God’s attention was caught by someone around and he felt God nudging his shoulders anxiously to catch a glimpse of Yamunacharya.

Who else, other than someone from “Shathamarshana” clan, could grab God’s attention as much!? This was narrated to indicate the greatness of Nathamuni’s lineage. Yamunacharya proclaims about his heritage in Stotraratna as “Janitvaaham vamse…” Parasara Bhatta, a disciple of Govind Bhatta and son of Kuresa Misra, in his magnum opus Bhagavad Guna Darpana, a commentary on the 1000 names of Vishnu, Sri Vishnu Sahasranama invokes the pre-eminent Acharyas before him.

He offers his salutations to Nathamuni while he expresses different ways of thanksgiving to other Acharyas. The sloka goes as “Vande Govinda taatau…”

Srirangamrutha Kavi, in his work Ramanuja Nootrandhadhi, refers to Nathamuni as “Seelam koLNaathamuni” in respect of the magnanimous and laborious deeds of Nathamuni in bringing out the Divya Prabandham, classifying them, setting them musical meters to be sung in a mellifluous way just to help the generations after him but not for personal glory.

Vedanta Desika

Vedanta Desika in his Yathiraja Saptathi, offers his respects to Nathamuni and offers this sloka wherein he says, he will hold Nathamuni as his leader or mentor for his enormous contribution which brought out the otherwise hidden meanings of the Vedas and made them as clear as the sight of a gooseberry in one’s hand.

This is quite evident as Vedanta Desika’s Nyaya Siddhanjanam and Nyaya Parisuddhi are known to have drawn a lot of insights from the currently extinct work of Nathamuni, Nyaya Tattva. The sloka reads as “Naathena Muninaa thena…”

Manavaala Mamuni, in his Upadesa Rathnamala, questions his intellect as to who can comprehend the glory and generosity of Alwars, the greatness of their works and the blessed Acharyas like Nathamuni in the pasuram “Theruluttra Aazhwaargal seermai…”

The first pontiff of Embar Jeeyar Mutt at Sriperumbudur, belonging to the 18th century also contributed in the form of slokas in praise of the Acharyas. The Jeeyar arranges the Acharyas before and after Sri Ramanuja in a neat order and attributes each of them, a part of the Divya Mangala Vigraha of Sri Ramanuja. He says “Mastakaha Sri Shatharaathihi Naatharyo Mukha mandalam”.

While Nammalwar is Sri Ramanuja’s head, Nathamuni is the face of Sri Ramanuja. We all see Sri Ramanuja as the face of Visishtadvaita Siddhanta (Sri Ramanuja Darsana), while Nathamuni is regarded as the face of Sri Ramanuja.

Conclusion

To conclude, this is by no way an exhaustive list of all the muktakams which are like scattered pearls in the vast landscapes of Sri Vaishnava literature.

Acharya Sriman Nathamuni Mangala Sloka

Mangala Sloka of Sri Ranganathamuni is given below.

Srimadhaan Ghri Sarojaan Ghri Prapannaya Mahatmane |
Manyukshetra Nivasaya Muni Naathaaya Mangalam ||

AdiVaraha Kshetra

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AdiVaraha Kshetram

It is essential to know the names of the Seven Hills – Seshadri, Neeladri, Garudadri, Anjanadri, Vrushabadri, Narayanadri, and Venkatadri – that is the abode of Lord Venkateswara, the famous Kaliyuga Avatara of Sri Mahavishnu who descended from the Vaikunta to protect his devotees.

AdiVaraha Kshetra

He is the world-famous and richest god and is referred to as Kaliyuga Prathyaksha Daivam. This kshetra is called Adivaraha Kshetra. Here in this Vaishnavite temple, pujas, and worship of God are done according to the Vaikhanasa Agama Sastras. The god is also known as Balaji, Venkatesa, Srinivasa, Govinda, etc. in other regions of India.

About the geographical conditions, the hills are at a height of 853 meters (2799 feet from sea level) and the temple has been constructed as per Dravidian Architecture. Here the god is manifested as Swaymbhu Avatara residing in the sanctum sanctorum.

Goddess Lakshmi stays with him on the left side of his chest, while Padmavathi rests on the right side in a Vimana Prakaram called Ananda Nilayam. The hills appear to start from the Western Ghats and are spread to the Eastern Ghats in a serpent shape, with Srisailam at its head and Tirumala at its tail.

The climate is very pleasant with abundant rains during monsoons and cold during winters. There are rich forests on these hills with a variety of flora and fauna.

Ananda Nilayam Tirumala

During summers, due to heat, the branches of dry trees catch fire easily and so, a lot of wild serpents and different kinds of animals may turn into ashes. Hence, Tirumala Tirupati Devasthanams has taken necessary steps to control the fires when they happen as well as protect the species of animals, whether in the Zoo Parker on the ghat road area by putting fences as much as possible.

Venkatadri Samasthanam Brahmande Nasti Kinchana
Venkatesha Samo Devo Na Bhuto Na Bhavishyati ||

Festival of Kshetrapalaka

In Tirumala, Maha Sivaratri is celebrated as the festival of kshetrapalaka. Rudra, the kshetrapalaka is enshrined on the bank of Gogarbha Tirtha in the southeast corner at a distance of two kilometres from the temple of Lord Srinivasa. It is an age-old tradition to worship Lord Rudra with namaka chamaka and abhisheka on the day of Maha Sivaratri.

Establishing Mada Veedhi (Mada Streets)

Today we have the four mada streets around the Tirumala temple. But it was not so in Sri Ramanuja’s times. At that time, the Brahmotsavams were being held at Tiruchanoor. Sri Ramanuja established the four mada streets around the temple so that the standard route was available for the celebration.

From the very next year, the utsavams were shifted to Tirumala where they have been happening ever since.

Rituals

Several rituals are ascribed to Sri Ramanuja. These include the Friday Tirumanjanam (ritual bath with milk and water), the application of an upward mark made of (swetha mrutthika) earth to symbolize His Eternal Connection to us, first aradhana to the Lord’s divine weapons and conducting temple festivals with the processional image of the Lord for his devotees to celebrate and Sayanotsavam to Lord Krishna during Dhanurmaasam.

Creating Tirupati

In 1130, Sri Ramanuja is believed to have built a temple at the foot of the Tirumala hill with the help of a Yadava king and installed Sri Govindarajaswamy there. He also created a town around the temple called Govindaraja Pattana (also referred to as Govindapattinam), later known as Ramanujapuram and known as Tirupati from the 13th century.

Though there were many changes brought in the Tirumala temple activities due to changes in time, the principal tenets, sevas, rituals, and regulations for the smooth run of temple affairs brought by Srimad Ramanujacharya are continuing even today in Tirumala temple without any deviation.

Tirupati is a sacred pilgrimage centre, a marvel to behold. It is the holy place of mysterious powers and countless boons. It is an axe that cuts down the jungle of sins. Puranas sing praise of this place as ‘Kaliyuga Vaikuntha’. In modern times, the famous name Tirumala refers to the upper part of the hills, and the town below is known by the name, ‘Tirupati’.

But earlier, both the hilltop and town below together were commonly known as Tirupati.

Essential Nature of Narasimha Avathara

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Narasimha Avathara

Where does God reside? This question has been perturbing the spiritual inquirers for ages on end. Does God stay only in Vaikuntha? Then, what about Kailasa? If God resides in Kailasa or Brahmaloka, why is He called omnipresent? If He is all-pervasive, why do we confine him to a few habitations? Such are the doubts that continue to crack our brains.

Narasimha Avathara banner

The emergence of Narasimha is the only answer to all such questions. Where does the trusted God exist? He is there wherever the devotee directs. It does not leave scope for the doubt whether He is here or there. The question of the opportune moment, locale, and time such as morning or evening does not arise. What matters is only one thing.

Essential Nature of Narasimha Avathara

That is Prahlada’s devotion to Narayana filled in every atom of his body and mind. Prahlada who visualized the Almighty in every particle of Nature alone knows that God is all-pervasive. He has immense trust that God answers his call and comes down. That is why ferocious Narasimha emerged out of the pillar.

Narasimha emerged not merely to kill the demons, but to vindicate the impact of trust in God and meditation upon God as well as the limits to which devotion can reach. This is the aim of Narasimha’s incarnation and its essential nature. Narasimha’s is distinct from the other incarnations. It demonstrates the omnipresence of God. It establishes Him as the saviour of the distressed devotees.

Emerging from the direction pointed out by His devotee, He vindicates the devotee’s trust in Him. Thus, He proves that He is subservient to His devotees. Possessed by anger and tamo guna like Rudra, Lord Srihari emerges as Narasimha. Lord Narasimha takes the strange form of half-lion and half-man. Like Lord Shiva, He is also offered evening worship. This is another miracle that establishes the non-duality of Shiva and Vishnu.

Many great souls meditated upon Him constantly to cross the ocean of worldly life. It was the generosity of Narasimha that saved Adi Sankara several times. When he was to defeat Ubhaya Bharati in an argument, Sankara transmigrates into the body of a dead king to learn about worldly life and returns to his half-burnt body. He recites Narasimha Karaavalamba stotra on the spot which saves him from the burning injuries.

When a kapaalika was about to kill him, Padmapaadacharya eulogizes Lord Narasimha who comes down to his rescue by killing the kapaalika. During his tour to Kashmir when Sankara was poisoned, it was Lord Narasimha who saved him. This is all part of the Lord’s miracles. These episodes of Sankara’s life establish that the Lord saves his devotees when they just chant His name. There are many such examples.

Annamacharya, Andhra Pada Kavita Pitamaha, Tarigonda Vengamamba known for her madhura bhakti, Kaivara Tatayya and many others worshipped Narasimha and reached the eternal abode of Lord Venkateswara. A lion’s share of Annamacharya sankirtanas are on Lord Venkateswara. Narasimha occupies the next place. Annamayya describes beautifully both the furious and the compassionate nature of Narasimha.

Essential Nature of Narasimha Avathara

Padmavathi and Srinivasa Kalyanam

The account of Srinivasa Kalyana testifies to this fact. At the time of marriage with Padmavathi, Srinivasa takes a loan of the required amount from Kubera, the God of Wealth. Brahma and the holy peepal tree act as witnesses to this.

Ashtadikpalakas - KuberaDeva

The marriage arrangements are made with a lot of fanfare. The marriage feast gets ready. Brahma doubts how they can serve food to the guests without offering it to the Lord and considers it a lapse. There is none to clear this doubt.

At last, he ventures to pose this question to Srinivasa Himself who replies that there is nothing wrong in offering a feast to the guests as they are invited to the marriage. But, Brahma suspects that saints, as a rule, do not eat the food that is not offered to God.

Then Srinivasa declares: “I am in another form as Lord Narasimha in Ahobila. So, you may offer the food to Him first and then serve it to the invitees.” Brahma complies with it.

Since then, the practice of worshipping Yoga Narasimha has come into vogue. Many great sages worshipped Yoga Narasimha and realized Lord Venkateswara. There is no need for another example to testify to the non-duality of Narayana and Narasimha.

Depiction of Narasimha in Epics

There are wide references to Lord Narasimha and His incarnation in the Vedas, the Upanishads, and the epics. In particular, Nrisimhataapini Upanishad describes the essential nature of Narasimha. We come to know through them that the emergence of Narasimha was not merely for the sake of killing Hiranyakashipu. He is the only God who can show both anger and compassion at the same time.

Narasimha Avathara killing Hiranyakashipu

Another unique feature of Narasimha’s incarnation is that it is a combination of both the aspects of Shiva and Vishnu. The human form of Vishnu, the cause of maintenance, and the lion form of Shiva, the cause of annihilation combined to form Narasimha. This is the indwelling and all-pervasive nature of Narasimha. This is the rarest event of the Lord’s emergence in a peculiar form for protecting the world. There is no incarnation like that of Narasimha that pervaded the universe. No other incarnation can compete with it.

The story of Narasimha in Brahmanda Purana is different. There is no reference to Prahlada and Hiranya Kashipu’s hatred of Vishnu here. Narasimha emerged accordingly only to relieve the suffering of sages, saints and angels.

Vishnu Purana gives a different account. Though it is closer to the account of Pothana, it ends with Srihari agreeing to Prahlada’s request of forgiving his father and Prahlada leading a happy life with his father for some time. Later, Vishnu kills Hiranyakashipu in the guise of Narasimha. We find the highlights of Narasimha incarnation in the Puranas like Padma, Vishnu Dharmottara, Skaandha, Koorma, Linga, Matsya, Bhagavata, Narasimha, Harivamsha.

The legend of Narasimha in the Bhagavata is popularized through them. Maybe it is due to Potana’s scholarship or Goddess Saraswathi’s blessings, no Telugu man can recite at least a few poems from the Prahlada episode. Despite his hostility, Hiranya Kashipu always thinks of and utters the name of Vishnu.

Devotee Prahlada may at times get distracted from his Vishnu bhakti, but Hiranya Kashipu is always steeped in the hatred of Vishnu and as a result, gets killed by Narasimha. No wonder Hiranya Kashipu attains heaven after leaving his mortal body. Narasimha grants heaven even to those who hate Him.

Narasimha Avathara

The Embodiment of Mantra

Narasimha is not merely an incarnation but an embodiment of mantra. The essential nature of Narasimha is described in the Upanishads which are at the end of the Vedas. The mantra of Narasimha’s name reveals His essential nature and form as the Supreme Soul.

His name is described as “Ugram, Veeram, Mahavishnum, Jvalantam, Sarvatomukham, Nrusimham, Bheeshanam, Bhadram, Mrutyu mrutyum Namaamyaham.”

It is a mantra in the form of His name. Each of His names reveals one of his essential qualities as follows.

Ugram

Narasimha is an embodiment of wrath. This wrath rules all the world. It is enough if you listen to the terrible shouts of Narasimha. It destroys both the internal and external enemies.

Veeram

It is the quality of being the cause of all actions and the actions themselves. As an embodiment of valour, He is to be understood as the form of action and its cause itself.

Mahavishnum

It is a symbol of Narasimha’s all-pervasive nature. He dwells in all the creatures of this creation in both manifest and unmanifest forms. It is another significant feature.

Jwalantam

It reveals the Lord’s yogic quality. It reveals that Narasimha’s splendour shines through all the worlds and all souls. Annamayya also aimed his meditation at Yoga Narasimha Swamy. He courts this Jwalanta tattva of the Lord through His sankirtana, “Phaala netraanala prabala vidyullataa Kelee vihara Lakshmi Naarasimha.”

Lakshmi Narasimha Swamy

Sarvatomukham

it is the quality of seeing the entire universe without the aid of any senses. Narasimha faces all around. The Almighty was at the beginning of creation. Later, He turns into different forms for the maintenance of the world.

Nrusimham

The lion is the best of all creatures. That is why the Almighty has taken the form of the lion to uplift the world. The lion lives in the caves of the mountains. Narasimha stays in the caves of the hearts of people.

Bheeshanam

It is the symbol of His ruling power. It is this quality of Narasimha that imparts splendour to the Sun and the Moon and helps the demi-gods to maintain eight directions. It is the most terrible form.

Bhadram

He is the cause of terror as well as fearlessness. It is a different angle of His quality. He assures safety and fearlessness to those who seek His refuge.

Mrutyumrutyum

He drives away untimely death if only you chant His name. He is dead to the God of Death. It is His blessing that causes as well as removes death. It enables self-realization and leads us to immortality

Though Narasimha is the embodiment of ferociousness, He is full of compassion at heart. His fury is that of a parent for his child. Worship of the peaceful quality of the ferocious God yields all kinds of auspicious results without any letup.

 

Mangala Gowri Vratham

Mangala Gowri Vratham

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SarvaMangala Maanggalye ShiveSarvaartha Saadhike
SharannyeTryambake Gauri Naaraayanni Namostute

The above Sloka Salutes Goddess Gauri the auspicious one, all auspicious, herself is auspicious, has all the auspicious qualities, fulfils the devotee’s wishes and giver of refugee, with three eyes and a shining face and bows to Narayani.

Purpose of Mangala Gowri Vratham

The purpose of the Mangala Gowri Vratham is to get blessings from Goddess Gowri for a happy married life and progeny.

Blessings from Goddess Lakshmi, Saraswati and Parvathi will give happiness to the world. Without Tridevis world would not be sustained. One has to get wealth, knowledge and power to be happy in this world. As a woman, it is natural responsibility for her to bring happiness and prosperity to the family and world.

Many Vrathams like

  • Karadayan Nombu (especially from Tamil Nadu which shows the importance of a husband’s longevity),
  • Kaathyaayini Vratham (mentioned in SrimadBhagavatham performed by Gopikas of Vrindavan to attain Lord Krishna as their husband),
  • Varalakshmi Vratham (especially South Indian States for family prosperity),
  • Karva Chauth (celebrated in North India for the safety and longevity of their husbands),
  • Kedar Gowri Vratham (during Diwali time),
  • Navarathri Vratham, and
  • Mangala Gowri Vratham

are some of the famous celebrations especially for women.

On Tuesdays

Mangala Gowri Vratham is such Vratham which is performed by married women in many states of India. It is also called Mangala Gour in Maharashtra, Mangala Gowri Vratha in Andhra Pradesh and Mangala Gowri Haddu in Karnataka. It is worshipped during the month of Sravana to Goddess Parvathi on Tuesdays.

One has to start the Vratham from the first Tuesday and observe till the Last Tuesday of the month. It is celebrated by women especially the first five years of marriage. Otherwise, also, all the women can perform for longevity in their wedded life and prosperity for the family. In case they miss on Tuesday, it can be performed on Friday.

How to Perform Mangala Gowri Vratham

First, there is no food restriction for this Vratha. But one should eat only vegetarian foods. Women should take a head bath, wear traditional dress, wear bangles, apply vermilion and turmeric, tie hair and wear flowers. There are minor changes that vary from region to region.

For all the pujas cleaning is important. So clean the Puja Altar or room and keep wooden plank exclusively for this Puja. Then draw rice powder rangoli (Kolam) on the plank and in the Puja room. Add a little bit of Turmeric and Vermilion to make it more divine. Spread a new blouse bit or new cloth by spreading one cup of rice. Place Kalash on top of that.

Kalash is half filled with water in a copper or silver vessel decorated with mango or betel leaves, usually five in number. It is decorated with vermilion, sandalwood and turmeric. Close the vessel by inverting the coconut.

Mangala Gowri Vratham - Kalasham

Can also decorate with flowers on the Kalash. Keep Gowri Devi’s idol, photo or make Goddess idol with turmeric. It is also good to keep a small Ganesh Idol as we start the puja by praying to him. Keep a mirror behind the idol. Cover the idol with two blouse pieces. Decorate the idol with flowers, bangles, sandal paste, turmeric and vermilion.

Some of the flowers like Arali, Red and White Lotus, Jasmine, Chempaka and Rose are more auspicious for Goddess.

Light the lamp and keep incense sticks. In the tray, keep 16 betel leaves and 32 betel nuts, either dry full coconut or half coconut filled with rice and keep it near the puja plank.

Naivedyam

Prasadams are significant for any Vrathams, It is divine to offer sweets to the Goddess. So make dhal payasam or rice payasam. Also offer fruits, Jaggery and dry fruits which will be even more auspicious.

Start with Ganesh Puja first. Then offer turmeric, vermilion and sandal paste to Goddess. Chant Gowri Slokas and sing songs. Then, show Harathi to the Goddess.

YaaDevi Sarva-Bhutesu Shakti-RoopenaSamsthitaa
Namas-TasyaiNamas-TasyaiNamas- Tasyai Namo Namah

To the Devi who is residing in all beings in the form of Power, Salutations to her again and again.

It is also good to recite Lakshmi Ashtotharam, Kanakadharasthavam, Mahalakshmi Ashtakam, Sri Sthuthi, Soundarya Lahari, Devi Sthuthi and Durgashtakam.

In some places, 16 deepams are lighted as part of this Vratham. Holy Kajal is made out of this Deepam. It is made by applying betel leaves juice on the harathi plate or Deepam and after some time the Kajal gets deposited from it which is considered as Mangala Gauri Kajal. Invite women and give prasadams, turmeric, vermilion and Tambulam.

Finally by the end saying Kshama to the Goddess, if we have done any aparadhams (Mistakes) during the Puja.

Few regions, when devotees make the idol in clay, they immerse the idol in some sacred pond or river.

Some legends describe that

Legend describes that a boy who was in Gurukula used to go for alms as per the Brahmacharya Ashrama. He was getting the alms from everybody except the princess of that place. When she asked, he said that they were unlucky as they were not having kids. The king got angry on hearing this. As he was an ardent devotee of Lord Shiva, he realized that the boy was none other than Lord Shiva who came in disguise to test him.

The king also asked to apologize to Lord Shiva. Lord Shiva blessed them with a boy child named Chandrasekar. Unfortunately, his lifetime is only sixteen years.

At the age of Sixteen to Chandrasekar, he was told of his fate. So he moved to Kashi following his uncle as one would attain Moksha when died in Kashi. On their way, they overheard a princess describing the importance of Mangala Gowri Vratham. They also find that she is about to get wedded to a prince the next day.

They also met the prince in the same way. But he was unable to attend the wedding ceremonies due to sickness. He asked help to Chandrasekar to act as a bridegroom for the ceremony which is to be performed before the wedding. After hesitation, he decided to help. He went in guise and the prewedding ceremony happened.

That night, Chandrasekar revealed everything to the princess and was about to leave the place. Suddenly, a snake was approaching to bite Chandrasekar. The princess immediately took the unbroken rice from the Mangala Gowri Pooja and threw it on top of the snake. The snake fell dead.

But Chandrasekar left the next morning by placing the wedding ring near the puja plank. The wedding started as the new prince approached. But the princess was reluctant to marry him as already she had given her mind to Chandrasekar as her husband and prayed to Goddess Gowri.

Years passed, but Chandrasekar was alive. He happened to pass the same country and was surprised to see the princess not getting married. He participated in the Annadanam served by the princess. He also learnt that the princess was serving the devotees from the day Chandrasekar left the place expecting his return.

When serving, she was able to identify Chandrasekar and explained that she was waiting for his return. She also said that due to Mangala Gowri Vratham, Chandrasekar was saved from death. Thereafter they both happily lead their lives forever by Goddess Gowri’s Grace.

Another Legend

Another legend says that Shravana Month is famous for Goddess Mahalakshmi as she appeared from Ksheera Saagara along with her brother, the Moon God. So, women perform special puja on Fridays. Offering red Lotus and reciting the below shloka will gain good wealth –

Lakshmi Ksheera Samudra Raaja Tanayaa Sree Ranga Dhaameshvari
Daasi Bhootha Samasta Deva Vanithaam Lokaika Deepankuram
Sreeman Manda Kataaksha Labdha Vibhavad Brahmendra Gangaadharaam
Tvaam Trailokya Kutumbineem Sarasijaam Vande Mukunda Priyaam

One has to get power, wealth as well as Knowledge (Jnana) to lead a good life. Praying to Goddess Saraswati is also important. Offering the White Lotus Flower and reciting the below shloka will beget spiritual Knowledge.

Saraswathi Namasthubhyam
Varadhe Kaamaroopini
Vidhyaarambham Karishyaami
Siddhir Bhavathu me Sadaa!

As Tridevis are always auspicious, any Vratham performed by the women is auspicious which will enlighten everybody who performs or even participates in this Vratham. Mother is indeed the source of all the creations in this world. Hence observing these Vrathams will lead to the good life.

18 Yogas in Bhagavad Gita

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18 Yogas in Bhagavad Gita

The Bhagavadgita, the “Song Celestial”, endeavours to coalesce various paths to Mukti or salvation. It is quintessential of the Prasthanatrayi which includes Brahma Sutras and Upanishads. The Rishis believed that no single path is universal and suitable to all seekers.

They insisted that each path varies according to the Samskaras or tendencies of the seekers. Lord Krishna enumerates different paths but uses the word Yoga rather than Marga to designate each path.

Yoga is a Sanskrit word, which means to join, join two or more things into one. So, yoga is about the experience of oneness and the feeling of harmony. Patanjali, the author of Yoga Sutras, says,

“Yogah ChittaVritti Nirodhah”, – Yoga is the controlling of the modifications of the mind. In other words, Yoga is a technique to control movements of the mind.

18 Yogas in Bhagavad Gita

Definition of Yoga as per Lord Krishna

Lord Krishna gives a new definition of yoga in the Bhagavad Gita.

  • He defines it as “Samatvam Yoga Uchyate” – equanimity is yoga, that is one should remain unaffected by the weals and woes in life. This equanimity of mind is the ultimate objective of yoga.
  • In another verse, he says, “Yogah karma sukaushalam”, which means yoga is skilful action.

A man can perform any action with great skill and devotion only when he is not motivated by any desire for reward and is dedicated to God. He defines yoga variously in accordance with the context. He enumerates as many as 18 yogas in Bhagavad Gita:

  • 1. Arjuna Vishada Yoga,
  • 2. Sankhya Yoga,
  • 3. Karma Yoga,
  • 4. Jnana Yoga,
  • 5. Karmasanyasa Yoga,
  • 6. Aatmasamyama Yoga,
  • 7. Gyanavigyana Yoga,
  • 8. Aksharaparabrahma Yoga,
  • 9. Rajavidyarajaguhya Yoga,
  • 10. Vibhuti Yoga,
  • 11. Visvaroopasandarshana Yoga,
  • 12. Bhakti Yoga,
  • 13.Kshetra Kshetrajna Vibhaga Yoga,
  • 14. Gunatraya Vibhaga Yoga,
  • 15. Purushotthamaprapti Yoga,
  • 16. Daivasurasampath Vibhaga Yoga,
  • 17. Shrddhatraya Vibhaga Yoga,
  • 18. Mokshasanyasa Yoga.

3 Best Yogas

Of these, three Yogas are the most important, namely: Jnana Yoga, Karma Yoga and Bhakti Yoga.

While the Jnana yoga is not within the reach of the multitude, Karma yoga is the yoga of action. It considers righteous living as a prayer to God. It emphasises selfless service. Bhakti yoga stresses the consubstantiation of the individual with the Universal. It underscores the state of Sayujya which is a total merger with God.

8 Petals of Yoga

Bhakti Yoga

Bhakti, that is devotion, is a universal phenomenon. It is not unique to India. There are as many different modes of expressing this devotion as there are religions and their followers. Innumerable poets, singers and composers wrote and composed many poems, songs etc. trying to capture various moods of the gods and their devotees.

Thus, intense longing and irrepressible urge to unite with the divine characterises all forms of human creativity in India and this accounts for the overwhelmingly rich repertoire of Indian arts such as music, painting and literature. Before we discuss what is bhakti and its various manifestations, it may be useful to trace its origin and growth in India.

Aadi Kruthika

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Aadi Kruthika – Subrahmanya Swamy

The star Kruthika is associated with Lord Subrahmanya Swami. He is the son of Lord Siva and Goddess Parvathi and is being worshipped by many devotees. ‘AADI’ otherwise called ‘AASHADA’, is the first month of Dakshinayana, marking the travel of the Sun towards the Southern hemisphere, being the auspicious month, marking many religious festivals.

Thiru Aadi pooram is celebrated as the birthday of Andal, considered to be one of the twelve Alwars, vaishnavite saints, who worshipped Lord Vishnu. ‘

AADI KRUTHIKA is a Sacred and Holy festival purely devoted to the worship of Lord Subrahmanya swami, in all his temples. Lord Subrahmanya Swami is also known as Murugan, Karthikeyan, Kandan, Vadivelan, Saravanan, and Shanmukan, particularly in Tamil Nadu.

Aadi Kruthika - Subrahmanya Swamy

Aru Padai Veedu (Six Holy Places)

His primary temples at six Holy places are known as ‘ARU PADAI VEEDU’ –

  1. Tirupparam Kundram (near Madurai);
  2. Tiruchendur otherwise known as Tiruchiralaivaai (near Tirunelveli on the sea coast),
  3. Pazhani (Tiru Aavinangudi) on a hill (near Dindigul);
  4. Swami Malai-Tiruveragam (near Kumbakonam) where Murugan is said to have taught the nuances of Pranavam-Om to his father Siva;
  5. ‘Tiruttani’ (Kundruthor aadal)on a hill (near Arakonam) and
  6. ‘Pazhamudhircholai’ on a hill (near Azhagar Koil Temple – Madurai).

Devotees throng these temples on festival days and Aadi Kruthika days.

Aadi kruthika is a famous festival for Lord Subrahmanaya swami. It is said in Skanda Purana, that the Lord was born out of the third eye of Lord Siva and was found in Saravana Poigai (Sacred tank). The heavenly child was brought up by six celestial damsels called Karthigai pengal (women) and had six heads. Hence he was called ‘Karthikeyan’ and ‘Shanmukan’.

Because of their selfless service, the six celestial damsels were blessed with immortality by the Divine Couple, Lord Siva and Goddess Parvathi. Also, the star Karthika (because of the connection of the six Karthika damsels) was given prominence among other stars.

From that time onwards, the Star Karthika is celebrated every month in all Subrahmanya swami temples. But the Aadi kruthika is celebrated with pomp and pleasure and at the same time with all sacredness. The same is celebrated in all above mentioned AARU-PADI VEEDU- in a grand manner to get the blessings of the presiding deities

  1. Sri Subrahmanya Swami (Tiruparangundram),
  2. Sri Sendhilaandavar(Tiruchendur);
  3. Sri Pazhani Andavar( Pazhani),
  4. Sri Swaminathan (Swamimalai),
  5. Sri Tiruttani Murugan and
  6. Sri Solai Malai Murugan (Pazhamudhircholai).

The Aadi Kruthika festival at Tiruttani

The festival starts the previous day itself called Bharani Utsavam. On Aadi kruthika, the Lord is given a grand Abhishekam(ablution) in the morning and adorned with beautiful dress and flowers. Special Pujas are performed for the welfare of human beings.

Lakhs of people from all over come here to witness the grand festival and get the blessings of the Lord. In connection with this festival, Teppotsavam (float festival) is arranged for the sacred idol of Lord Muruga for three days starting from Aadi kruthika, in the evening in Saravana Poigai (Pushkarini).

Click here for Tiruttani Temple location on Google Maps

The Aadi Kruthika festival in other Subrahmanya Swami temples

In Swamimalai, the idol is taken on a procession on Peacock vahana (Mayil Vahanam) at night, a grand sight to witness. During Aadi kruthika, Devotees of Subrahmanya swami, wear saffron or green clothes. Some observe fast to show their devotion.

Many undertake Pada yatra( travelling by foot from their home places) to Tiruttani or nearby Murugan Temples. Many carry Pal kudams(pots with milk), Pushpa kavadi (some sort of wooden pole surmounted by a wooden arch decorated with flowers) etc.

Some wear pierced spears on their body (called Aalgu) to show their penance; some offer their hair as people do in Tirupati. Some do Anga pradakshinam (rolling bodily around the inner temple premises) as in the case of Tirupati.

The Kavadi Attam (Dance with Kavadi) is a grand show to be seen during this festival, people shouting

“Arohara! Arohara! Muruganukku Arohara! Skandanukku Arohara! Velanukku (as the Lord carry Vel – spear in his Hand) Arohara!” likewise.

The Kavadi carrying and Kavadi Attam are very famous during this festival. The Pada Yatra by devotees from far-off places from down south to Pazhani moves everybody’s heart.

Because of the huge crowd gathering during Aadi Kruthika, the local authorities take necessary precautions to spray disinfectants all over to prevent infectious diseases and provide public convenience.

Temporary medical booths are also arranged during this period. Aadi Kruthika festival cannot be described in a few words, it is to be seen and felt personally. Let us invoke the blessings of the Lord Karthikeya on the Aadi kruthika day.

Vedic Time Management at Tirumala (24 Minute Segments)

Vedic Time Management at Tirumala (24 Minute Segments)

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This post tries to explain ‘Vedic Time Management’ and its role in modern time management and time administration.

In Tirumala Sanctum Sanctorum within the given twenty-four hours the noble administration and agama sastras have permitted approx. only twenty-three hours and thirty-six minutes for Sri Venkateswara Swamy’s “Kainkaryas”, “Sevas” and “Darshanas.”

It’s evident from the various displays that at 2.30 a.m. the “Suprabhatha Seva” and “Darshana” start and end with “Ekantha Seva” at 1.30 a.m. and probably end at a little before 2 a.m. Then the process of closing all the “Dwarams” (doors), that is from Pradana Dwaram (First Door) at Kula Sekhara Padi to Maha Dwaram (Front Door near Raja Gopuram) near the first gopuram will start.

Significance of Sanctum Sanctorum (Garbhalayam)

This closing process is coupled with some procedures. So, this entire process will be closed at almost 2.06 a.m. Again, after extending the twenty-four (24) minutes gap, as usual at 2.30 a.m. “Suprabhatha” Seva starts.

In the temple, it’s evident that almost seventy-five thousand devotees per day (on average) take the darshan of Lord Venkateswara. With the available size of entry at gopurams and sanctum sanctorum the facilitation or arrangements to make seventy-five thousand devotees to see (darshan) Lord Venkateswara Swamy is a mammoth task for the ‘administration’ of this temple. Above all, performing many ‘Sevas’ is a major task for the TTD administrators.

These top-priority processes are to be supported with associated activities like:

  1. “Bali and Naivedya Sevas” (Preparation of Naivedyam, not Prasadam, in the temple kitchen (potu) available inside the temple exclusively allocated to the Lord and guarded by Paka Lakshmi)
  2. “Prasada seva” (Divine Food prepared for devotees)
  3. “Anna Prasada Seva” (regular food preparation for devotees)
  4. Mandatory Poojas and Aachaarams (Rituals) to be performed in the associated temples like Varaha Swamy, Bedi Anjaneya Swamy etc.,
  5. “Vahana Seva” and maintenance of ‘Vahanas’
  6. Collection of flowers, preparing these as gigantic garlands to be suitable to ‘Moola vigraha’ (main deity).
  7. Vastra Seva (includes securing clothes to storing and decorating), to name a few with coordinated multi-tasking within the given twenty-four hours requires high precision time management skills and techniques.

Vedic Time Management at Tirumala (24 Minute Segments)

Vedic Time Management Technique

Vedic Time Management technique (the Traditional Vedic Panchangam) divides all twenty-four hours into twenty-four minute segments. These segments total to sixty which are into two major halves. Each half consists of thirty “twenty-four minutes” slots together per day which comes to sixty. The same is followed in Bhargava Panchangam.

In Bhargava Sidhantha Panchangam again every weekday, the same sub-time sectors (24 minutes Sectors) are indicated with the probable outcome of deciding what type of work to take up in every given time slot to manage time.

The Westerners follow Pomodoro Executive Time Management technique to improve work efficiency. This technique is somewhat relevant to the Vedic Time Management technique. In this technique, people work for twenty-five minutes and spend five minutes to write feedback or review the tasks or amount of work completed.

So, in this Pomodoro Time Management, the entire day will be subdivided into forty-eight mini segments to review or plan the activities to be completed. There is no hard and fast rule that we have to have five (5) minutes break after 25 25-minute work schedule. It could be more than that after 4 to 5 consecutive slots.

It’s all about Time Management in various Aspects

The regular Executive Time Management point of view, other than Vedic Time Management, this technique is used in Tirumala in various aspects like

  • Ticket Allotment,
  • Queue Management,
  • Rooms allotment,
  • Transport for devotees and employees,
  • arrangement of ‘vahanas’ to the Lord,
  • Drinking Water supply to pilgrims,
  • water supply to Rooms and Public toilets,
  • Sanitization and scavenging,
  • Tollgate management,
  • Luggage Management,
  • Security Management,
  • Vigilance Management,
  • Garden Management,
  • Dairy Management,
  • Publications Management (even to bring this article to subscribers),
  • Employees’ Salaries, and Benefits management,
  • accommodation,
  • Sale counters,
  • Priest allotment, and
  • services management

are just a few more activities depending on the Time Management techniques.

Anna Prasadam - Tirumala

Daily Darshan

The best example always to quote is, on average seventy-five thousand (75,000) pilgrims will have the darshan of Lord Venkateswara on a day. Let us allocate only One Second of time to each devotee to have the ‘darshan’ of Swamy Moola Moorthy.

Then it’s approximately one thousand two hundred and fifty (1250) minutes or twenty-one (21) hours a day to be allocated to all the expected devotees in a day. Now it’s easy for any reader of this article to understand the importance of Time Management, Scheduling, and Alignment of time to coordinate so many aforesaid activities with these twenty-one (21) hours’ times scheduled for “Normal Darshan or Sarva Darshan.”

Sarva Darshanam - Tirumala

For example, accommodating Time to ‘Naivedyam’ (offering divine energy to the Lord) thrice a day in Ekantham (only by priests without any devotees), Special ‘sevas’ as given on the Tirumala website, unexpected Security visitors, Special Seva Donors or Devotees with Public Representation and all the list of services mentioned above are few more to be accommodated in the left out two hours and thirty-six minutes left out in a day.

No institution, no organization, and no company could handle such a big and complicated task on this earth with high levels of precision and accuracy blending the time and process by using the Vedic and Executive time management techniques except the Tirumala Tirupati Devasthanams.

Balarama - An avatar of Adhisesha

Balarama – An avatar of Adhisesha

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Balarama is an avatar of Adhisesha the god of prosperity. Balarama’s significance in Indian culture has ancient roots.

Balarama – God of Agriculture and Strength

Balarama is a Hindu god and the elder brother of Lord Krishna. He is also known as Baladeva, Balabhadra, Haladhara and Halayudha. The first two epithets refer to his strength, the last two associate him with ‘Hala’ (plough) from his strong associations with farming and farmers, as the deity who used farm equipment as weapons when needed.

Balarama is an ancient deity, a prominent one in the epics era of Indian history. His iconography appears with Naga (many-headed serpent), a plough and other farm artefacts such as a watering pot, possibly indicating his origins in an agricultural culture. Balarama’s legend appears in many Parva (books) of the Mahabharata.

Balarama is an avatar of Adhisesha with Krishna

Kamsa was the brother of Devaki and was informed that we would be killed by his 8th Nephew. Hearing which Kamsa, in no time, had Devaki and her husband Vasudeva arrested. Thus, he killed all their children which followed till the birth of the other six sons.

Now, The Sesha Nag started to inhabit the womb of Devaki Maa and Kamsa saw the divinity on the face of Devaki and suddenly understood that God was residing inside her womb. This was the seventh son.

Thus, Lord Vishnu called Yogmaya and told her about the change in his plans. Then, Yogmaya took Sesha Nag to the womb of Rohini, who was another wife of Vasudeva. Ensuring that Yogmaya penetrated the womb of Yashoda and Lord Vishnu entered the womb of Devaki Maa. The Seventh Son was none other than Balarama himself and the rest is history.

Vyuha avatar ‘Sankarshana’

Narratives of Balarama are found in Mahabharata, Harivamsha, Bhagavata Purana, Krishna Charit Manas and other Puranas. He is classified as the Vyuha avatar ‘Sankarshana’.

He was named Rama, but because of his great strength, he was called Balarama, Baladeva, or Balabhadra, meaning Strong Rama. He was born in Shravana Purnima.

One day, Nanda requested the presence of Sage Gargamuni, his priest, to name the newborn Krishna and Balarama. When the Garga arrived, Nanda received him well and requested the naming ceremony. Gargamuni then reminded Nanda that Kamsa was looking for the son of Devaki and if he performed the ceremony in opulence, it would come to his attention. Nanda therefore asked Garga to perform the ceremony in secrecy.

Because Balarama, the son of Rohini, increases the transcendental bliss of others, his name is Rama and because of his extraordinary strength, he is called Baladeva. He attracts the Yadus to follow his instructions and therefore his name is Sankarshana.

When his elder brother, fatigued from playing, would lie down with his head upon the lap of a cow herd boy, Lord Krishna would help him relax by personally massaging his feet and offering other services.

Late 19th century lithograph from Bengal depicting Krishna & Balarama
Late 19th century lithograph from Bengal depicting Krishna & Balarama

Balarama’s Childhood

Balarama spent his childhood as a cow herder with his brother Krishna. He killed Dhenuka, an asura sent by Kamsa, as well as Pralamba and Mushtika wrestlers sent by the king. After the evil king died, Balarama and Krishna went to the ashrama of sage Sandipani at Ujjain to study. He married Revati, the daughter of King Kakudmi.

Balarama’s Children

Balarama had 3 children – Nisatha, Uluka and Shashirekha. Shashirekha married the son of Arjuna (his cousin and brother-in-law), Abhimanyu.

Balarama is the celebrated plougher, one of the pillars of agriculture along with livestock with whom Krishna is associated with. The plough is Balarama’s weapon. In the Bhagavata Purana, he uses it to fight demons, dig a way for the Yamuna River to come closer to Vrindavan and pull the entire capital of Hastinapura into the Ganges River.

Balarama was very straightforward and did not always understand Lord Krishna’s complex logic although, he always agreed with his younger brother. When Krishna gave Narayani Sena to Duryodhana, it also included Balarama, but Balarama did not want to fight for both sides. The reason is that he was an honourable person who could not fight his brother Krishna and his disciples Bhima or Duryodhana.

Balarama - An avatar of Adhisesha

He advised them to stop the war, but none responded, so in Krishna’s suggestion he simply left for Pilgrimage to avoid the war and arrived only at the end of the war. When Bhima defeated Duryodhana by striking him in the thigh with his mace, Balarama threatened to kill Bhima. This was prevented when Krishna reminded Balarama of the vow of Bhima—to kill Duryodhana by crushing the thigh he had exposed to Bhima’s wife Draupadi.

In the Bhagavata Purana, it is described that after Balarama took part in the battle causing the destruction of the remainder of the Yadu dynasty and witnessing the disappearance of Krishna, he sat down in a meditative state and departed from this world.

In the Hindu traditions, Balarama has been a farmer’s patron deity, signifying as one who is ‘harbinger of knowledge’, of agricultural tools and prosperity. He is almost always shown and described with Krishna, such as in stealing butter, playing childhood pranks, complaining to Yashoda that his baby brother Krishna had eaten dirt, playing in cow pens, studying together at the school of guru Sandipani, and fighting evil wrestlers sent in by Kamsa to kill the two brothers.

He was the constant companion of Krishna, ever watchful. He is a creative store of knowledge for the agriculturists: the knowledge that dug a water channel to bring Yamuna water to Vrindavan that restored groves, farms and forests that produced goods.

He chooses his incarnation first as he is Adisesha and he had to be there in Vaikuntha before Krishna’s return who is Vishnu. The place where he departed is situated near Somnath Temple in Gujarat. The local people believe that in the cave near the temple place, the white snake who came out of Balarama’s mouth got into that cave and went back to Pataal Loka.