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Various Names of Venkatachalam

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4 Names of Venkatachalam

Bhavishyottara Purana gives the four names of Venkatachalam. It was mentioned there that for the same hill, different names were given in each Yuga respectively-

in Krita Yuga, it was called ‘Vrishabhachalam’,
in Treta Yuga it was called ‘Anjanaachalam’,
in DwaparaYuga it was called ‘Seshachalam’ and
in Kali Yuga, it is called ‘Venkatachalam’.

The Purana explains the reason behind the hill attaining that particular name in that particular Yuga. In Varaha Purana, for the same Venkatachalam, many names were listed and at the same time, the significance and reason behind the names were also given.

Seven Hills

Chintamani

As the hill has the power to bestow boons and fulfil the devotees’ wishes, it has this name.

Gnanachalam

As Knowledge is gained by those who do penance and sadhana on this hill, it has this name.

Theerthachalam

As the hill has 66 crores of theerthams of which 108 are great ones, 64 are greater ones and 8 are the greatest – all of which are highly powerful, it has got this name.

Pushkaradri

As there is a Pushkarini which has the presence of all the sarovarams of the Universe and the special presence of Devi Saraswati, it has got this name.

Vrishadri

Vrisha means Yamadharmaraja – who performed severe penance on the hill and received boons from Lord Srinivasa, so it has got this name ( Vrishabhadri is yet another name).

Kanakachalam

Meru Mountain’s son is Ananda and Sesha arrived here winding around Ananda mountain. The Lord had decided to make him his abode. Meru is a golden mountain and his son Ananda too is one golden mountain. Hence the hill got this name as Kanaka means gold.

Narayanadri

As one learned scholar by the name of Narayana attained liberation on this hill, it has got this name.

Brahmanda Purana – Narayanadri

One Brahmin by the name of Narayana did severe penance for Lord Srimannarayana on the banks of the sacred Swami Pushkarini. Pleased by his penance Lord Narayana appeared before him and asked him to seek a boon.

“O Lord because of my highest fortune you have appeared to me. My name is Narayana and I have gone around Bhooloka trying to find you. I was able to make Brahma appear and at his behest I came to this hill and did penance to make you appear before me.

This kind of penance ordinary mortals cannot do, so to bless and grace everybody and bestow boons, you have to come and reside on the banks of Swami Pushkarini along with your consort Sri Mahalakshmi and your retinue of Adi Sesha, Garuda, Vishvaksena who constantly worship you. And this hill must become renowned through my name!”

Lord Srinivasa gave him the boon by pronouncing “Thathaasthu”. “Whoever it might be – a brahmana, Vysya, Kshatriya or sudra- ( a brahmin or a trader, a warrior or menial worker ), whether a meritorious one or a sinner if they worship me here after bathing in Swami Pushkarini, I will bless them with the boon to reside in Swarga till the time of final delusion, the apocalypse.

I will bestow liberation on them. From this day onwards these hills will be known by your name as “Narayanadri“ and will become renowned”- so saying Lord Srinivasa gave that Brahmin the final emancipation leading to the state of Sayujyam.

Vaikuntachalam

It was said that along with Lord Srinivasa, Vaikuntha itself has reached here, as Garuda at the behest of Lord Narayana has brought it to this hill. Thus, this hill attained the name of Vaikuntachalam.

Anjanachalam

Since Anjanadevi did penance on this hill, and also as Anjaneya was born here, this hill got the name Anjanachalam.

Varahachalam

As Lord Varaha made this his abode, it has got the name Varahachalam.

Neelagiri / Neelachalam

In Treta yuga, during the time of Rama avatar, a great vanara (kapi) by name Neela did penance on these hills and was bestowed boonsso these hills got the name Neelagiri. And, there is another story behind this. Neeladevi was one of the eight reigning queens of Lord Krishna. She got married to Lord Krishna twice – at the age of nine as a bala brahmacharini ( young celibate) and later as the daughter of Agnijith.

Neeladevi, did great penance at Kumara kshetra on Venkatachalam wanting only the Lord himself as her husband. She knew the power of the hill, the power of the theerthams there, the glory and greatness of the Lord – so by contemplating on the auspicious qualities of the Lord who was there in both the forms of Varaha Swamy and Lord Srinivasa, she worshipped the Lord very devoutly- so she became one of the eight consorts of Lord Krishna. Hence the hill is called as Neelachalam.

Anandagiri

Since this hill gives joy to all, it is called Anandagiri. Not only that, the Lord resides on Ananda, the son of Meru mountain-hence the name Anandagiri or Anandaadri. When the Lord ordered Garuda to bring Vaikuntham, he got it along with the vimanam (the gopuram) and King Shankaraju witnessed it and while constructing the gopuram of the temple, he brought the same shape to it.

Since Vaikuntha vimana’s name is Ananda, the temple gopuram too got that very name – Anandanilayam and the hill too got the name Anandagiri. All this has been written in Puranas.

Srisailam, Srichalam

Since Goddess Lakshmi Devi’s presence is there in a very significant way, it has got the names, Srisailam, Srigiri, Srichalam.

Srinivasagiri

Since Lord Srinivasa resides on this hill, it is also called Srinivasagiri.

Tirumala and Tirupati

In this manner, Varaha Puranam gives in detail, the names of Venkatachalam and their significance and the reason behind those names. Today the names we use like Tirumala-Tirupati were not used in the Puranas.

In the later times when the Alwars praised the Lord these words became popular because, Tiru means Sri, meaning Lakshmi and the Lord also. Since it is the abode of Lakshmipati (the consort of Lakshmi Devi) it is called Tirupati.

The hill on which Lord Srinivasa resides is Srimala meaning Tirumala as malai means a hill/mountain. For ages, this Venkatachalam has attained different names, each one quite befitting.

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Sri Gayatri Mantra and its Divine Energy

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Gayatri Mantra

A Sanskrit syllable or a characteristic sound that is endowed with an ability to elevate the spiritual and psychological levels in human beings through meditation and chanting is known as “Mantra”.

The word ‘Mantra’ literarily means ‘tool of thought’. The mantra will calm the mind of the chanter and prepare it for meditation. There are about 70,000 mantras and each mantra has a characteristic sound and vibration. The chanter of mantra experiences the reverberation of this vibration in the body. These vibrations of mantras penetrate deep into the cells and cause healing effects.

Gayatri Matra is Maha Mantra

The Rigveda has a verse which is composed in ‘Gayatri Vedic meter’. This verse is called “Gayatri Mantra’. This mantra is dedicated to “Savitr”, the Sun deity. Sage Viswamitra created this mantra. Because of its reverence, prominence and maximum vibration energy, the Gayatri mantra is referred to as “Maha Mantra”.

The nobility of the Gayatri mantra is that it is a request to “Savitr”, the Sun deity to sumptuously enlighten and empower all of his creations. The Gayatri mantra is an ever-depleting sea of knowledge. Each word of Gayatri’s mantra is by itself is a mantra.

Gayatri Mantra – Word by Word meaning

Sanskrit word – English Meaning

AUM – The Supreme Consciousness, Shabda – Brahman / Nada-Brahman.
Bhur – Embodies & protects spiritual vital energies.
Bhuvah – Eliminates suffering.
Svah – Embodies happiness.
Tat – That(Aum).
Savitr – Bright, self-luminous, brilliant source like Sun.
Varenyam – Most virtuous.
Bhargo – Destroyer of all imperfections.
Devasya – Having all divine virtues and strengths.
Dheemahi – Imbibe, impregnate.
Dhiyo – Intellect.
Yo – Who supreme consciousness.
Nah – Our – all-inclusive.
Prachodayat – Propel our intellect on a righteous path.

Meaning of Gayatri Mantra

“Aum! The Brahma, the Universal Divine Energy, vital spiritual energy, the essence of our life existence, Positivity, destroyer of sufferings, the happiness, that is bright, luminous like the Sun, best destroyer of evil thoughts, the divinity who grants happiness may imbibe its Divinity and Brilliance within us which may purify us and guide our righteous wisdom on the right path”.

Benefits of Chanting Gayatri Mantra

The regular chanting of the Gayatri mantra provides the following health benefits to the chanter of the mantra both at physiological and psychological levels.

It keeps the mind calm and cool.
It strengthens the body’s immunity system.
It controls the emotional levels.
It increases concentration power and learning ability.
It regulates the body’s blood pressure.
It relieves a person from breathing problems.
Makes the skin shiny and bright by activating skin cells.
Relieves a person from stress, fear, and nervousness.
Helps to mitigate heart problems.

Sri Gayatri Mantra – From The Perspective of Chemistry

Gayatri mantra comprises three ‘Paadaas’ (lines) with eight syllables each (a total of 24 syllables). The chanting of the Gayatri mantra generates vibrations that reverberate in the ‘atoms’ contained in the body of the chanter of the mantra.

Each Syllable of the Gayatri mantra is endowed with a specific Vibration and as a whole, the Gayatri mantra produces a Vibration in addition to the vibration corresponding to each Syllable. The Vibration of the Gayatri mantra produces Hues (colours) also for each Syllable.

Generally, human beings can utter a word from their mouth due to the involvement of various parts of the mouth such as the throat, palate, lips, teeth and tongue. Since the nerves that are located in these parts spread throughout the body, the vibration of the utterance of a word is felt over the glands/ducts located in various parts of the body. Each such gland is a storehouse of energy.

Our ancients have formulated a set of utterances in the form of a ‘Mantra’ to awaken these glands which in response secrete a specific Chemical (enzyme/hormone) thereby bestowing a beneficial physical attribute to the chanter of ‘Mantra’.

24 syllables of the Gayatri mantra

The Gayatri Maha Mantra is interwoven with 24 syllables. It is very unique that in the Gayatri mantra, each syllable itself is a ‘Mantra’.

On chanting these 24 syllables of the Gayatri mantra with a perfect nation and intensity, in the chanter’s body 24 glands get awakened, release energy and thus manifest 24 different positive attributes. Also, the style of rendering and intensity pattern of mantra chanting will have an impact on the magnitude of the outcome of the positive attributes experienced by the chanter of the mantra.

In the Gayatri mantra, there is the word “nah” which means ‘Our’. The word ‘Our’ in this context includes the entire universe with sun, planets, nature, five proto-type elements – Panchabhutas (earth, fire, water, air, space), fauna and flora, human beings and all other living and non-living entities.

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The Sun with a companion-Star, Earth-Moon, Planets-Moonsring objects, and space are part of an Atom. And everything you can see or sense on the earth or in space is made of atoms—consisting of proton(s), electron(s) and neutrons.

The Atom in which we live must have a Neutron. The ancients knew the existence of the Neutroninour-universe or Atom, giving it the name god Indra—similarly, the Sun is referred to as the god Surya and the Earth, goddess Bhoomi.

Sri Gayatri Maha Mantra

In Gayatri MahaMantra it is this god ‘Surya’ (Sun) in the form of ‘Savitr’ that is invoked to bestow good health and prosperity to mankind.

The great ‘Maharshis’ of the Vedic age with much benevolence towards mankind have included Sri Gayatri Maha Mantra and other mantras as well in the daily ritual and made it mandatory for mankind to adopt it and get adapt to it for their physical as well as psychological health benefits.

In conclusion, we can say that–” Sri Gayatri Maha Mantra encompasses everything and everything is embedded in Sri Gayatri Maha Mantra”.

Vyuha Lakshmi – The Most Compassionate

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Goddess Mahalakshmi is Vyuha Lakshmi

Goddess Mahalakshmi is Vyuha Lakshmi and Yoga Lakshmi. Vyuha- means a secret strategy, a divine scheme, a plan or a strategy. Lakshmi Devi reaching the hridaya sthana of Lord Vishnu happened secretly, very naturally. Their divine scheme is to protect the world just as parents care for their children.

And as a typical mother Vyuha Lakshmi protects us, her children in a very caring manner, taking our side and convincing Her consort not to punish harshly for the wrongs done by us – because She is compassion personified – ‘Kaarunya Vigraha’.

“Para”, “Vyuha”, “Vibhava”, “Antharyami”, and “Archa” are the five forms of the Lord as per agama shastra. Vyuha form exists in the Vedas and the Upanishads which contain the divine scheme, the plan of the whole creation, the relation between the creator and the creation, and the relation between the creation and the beings created.

The whole scheme of binding all this is called “Vyuha”. The entire process of creation is a divine Vyuha (strategy).

The primordial couple Sri Maha Vishnu and Sri Mahalakshmi have a strong ‘Sankalpa’ to rescue the ‘Samsara’ from sins and concomitant sufferings. Their hearts respond with ‘anukampa’ – compassion arising out of empathy towards their children, their creation.

Viraha Lakshmi –> Veera Lakshmi -> Vyuha Lakshmi

When Goddess Mahalakshmi left the seven hills of Tirumala and established herself at Tiruchanur as Sri Padmavathi Devi, she- came to be known as Swatantra Veera Lakshmi as per Vaishnava tradition. It is said that She is actually “Viraha Lakshmi” (viraha meaning ‘the state of feeling the pangs of separation’) as She was away from Her Lord – but in usage seemed to have become Veera Lakshmi.

Tiruchanur - Padmavathi Ammavaru — Tiruchanur – Padmavathi Ammavaru

Then She became “Vyuha Lakshmi” as She was lovingly placed on the bosom of Her Lord. This is done as a divine scheme, a plan by the Lord to have his consort forever on his bosom – and it was done secretly, very naturally, but not openly – only the two of them knew about it – the Lord who invited Her onto His bosom and Lakshmi Devi who was eager to reside there – that is why She is called ‘Vyuha Lakshmi’.

Since She is ‘Sri’ and is residing on His bosom, He became “Srinivasa”.

Vyuha Lakshmi in Tirumala

In the temple of Tirumala, Vyuha Lakshmi is found on the right side of the bosom of the self-manifested vigraha (icon) of Lord Sri Venkateswara and She is also seen consecrated in the form of a gold image which is hung to a gold chain that adorns the Dhruva Bera of Srivaru to the right side of the chest.

She will be seated in Padmasana posture with lower right and left hands in Abhaya and Varada pose, and the upper right and left hands holding her favourite lotuses, with a compassionate smiling face or with only two hands (dvibhuja) holding lotuses in both the hands.

Vyuha Lakshmi in Tirumala

Every morning as part of nitya aradhana, after the usual Thomala Seva and Koluvu, the deity of the Lord is worshipped with ‘Kesavadi Chaturvimshati Namavali’ (24 names of the Lord) and ‘Sri Venkateswara Sahasranamavali‘, offering Tulasi leaves at the lotus feet of the Lord.

Then the worship of Vyuhalakshmi follows with the chaturvimshati namavali’, the 24 names of Vyuhalakshmi from Varaha Puranam – and the beauty of that worship is that the Tulasi (basil) leaves offered to the lotus-feet of the Lord are again offered to both the consorts of the Lord, goddess Vyuhalakshmi and goddess Padmavathi devi present auspiciously on the Lord’s bosom.

24 names of Vyuha Lakshmi

The 24 powerful sacred names of Devi Vyuha Lakshmi are –

Sriyai namah,
Lokadhaatre namah,
Brahmamatre namah,
Padmanetrayai namah,
Padmamukhyai namah,
Prasannamukha padmayai namah,
Padmakantanyai namah,
Bilva vansthaayai namah,
Vishnu patnyai namah,
Vichitra kshomadhaarinyai namah,
Ritushronyai namah,
Pakvabilva phalaapeena tungasthanayai namah,
Suraktapadma karapaada talayai namah,
Shubhayai namah,
Suratnaagada keyura kaancheenoopura shobhitaayai namah,
Yaksha kardama samlipta sarvaangaayai namah,
Katakojwalayai namah,
Mangalyaabharana Chitramuktaaahaaryai vibhushitayai namah,
Taatankairava tantaisya shobhamaana mukhaambujaayai namah,
Padmahastayai namah,
Harivallabhayai namah,
Rugyajussaamaroopaayai namah,
Vidyaayai namah,
Abdhidaayai namah,
Sri Mahalakshmyai namah,
Sri Padmavatyai namah,
Sreem Shriyai namah

Vakshasthala Avasthana Stabakam

Sri Varaha Puranam has a beautiful Stabakam (hymn) called “Vakshasthala avasthana Stabakam”. The entire Stabakam pays glorious honour to Vakshasthala Lakshmi in 26 slokams. It explains about the story of how Mahalakshmi reached the bosom region of the Lord, and about all her compassionate attributes.

Devotees who chant Sri Lakshmi Sahasranama follow it with this beautiful sacred Stabakam or Sthavam.

“Aum sreem aum namah, paramalakshmyai Vishnu vaksha sthitaayai, Ramaayai, aasritha taarakaayai, namo vahnijaayai Sree Vyuhalakshmyai namo namah” is one of the slokas to be chanted to be graced by Sri Vyuha Lakshmi.

SRI VYUHA LAKSHMI MANTRAM

(Srivarahapurane Venkatachala Mahatmye Srivyuhalakshmi Mantra Stotranama Ekonatrinshat Adhyayah)

Dayaalola Taragjaakshee Poornachandra Nibhanana |
Jananee Sarvalokanam Mahalakshmihi Haripriyaa ||

Sarwapaapa haraasyaiva praarabdaswapi karmanah |
Samhrutautu kshamaasyaiva sarva sampat pradaayini ||

Tasyaah Vyuha Prabhedaastu Lakshmih Kirtirjayeti Cha |
Tatra yaa vyuhalakshmih saa mugdha karunya vigraha ||

Anaayaasena Saa Lakshmihi Sarvapaapa Pranasini |
Sarvaishwarya Prada Nityam Tasyah Mantra Midam Sruna ||

Vedadimaayai Matrecha Lakshmai Nathipadam Vadeth |
Parameti padham Choktwaa Lakshmaah Iti padam Tatah ||

Vishnu vaksha sthitaayai syaatmaya sri tarikaa tatah |
Vahnijayaantha mantroya mabheeshtardha suradrumah ||

Dvibhujaa Vyuhalakshmeehi Syaat Baddhapadmasana Priyaa
Srinivasaagja Madhyasthaa Sutaraam Keshavapriyaa ||

Tameva sharanam gachha sarvabhaavena satvaram |
Sarvasampatkarim devim sarva saubhagya daayineem ||

(Iti Srivarahapurane Venkatachala Mahatmye Srivyuhalakshmi Mantra Stotranama Ekonatrinshant adhyayah Sampoornam)

– Smt. Ambika Ananth

Ksheera Sagara Madhanam (Churning of the Milky Ocean)

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Ksheera Sagara Madhanam

Ksheera Sagara Madhanam is a fascinating story in Srimad Bhagavata by Vyasa Maharshi (Ashtama Skanda). The story has many implications from different angles (spiritual, philosophical, management etc.).

Once Indra and other Devas lost their charm, lustre, strength and freshness due to Maharshi Durvasa’s curse. In contrast, the power of the Asuras increased. They attacked the Devas and killed them in large numbers. A spell of gloom loomed over the world. Then, the Devas, along with Brahma went to the abode of Lord Vishnu and extolled Him with Vedic hymns.

The Lord said, “The present time is favourable to the Asuras. You have to wait until time turns in your favour. Hence, now you make peace with them. Even mutual enemies have to come together to achieve important objectives. Henceforth, both you and Asuras work to get Amrit (elixir), the immortal drink, by churning the Ksheera Sagar (Milky Ocean). You agree to whatever terms the Asuras propose”.

The Devas then approached Bali, the king of the Asuras, and conveyed Lord Vishnu’s instructions. Both the groups had agreed to put together all their energies to obtain Amrit (elixir). They lifted the Mandara mountain from its base and started taking it to the sea to use it as a churning rod. Because of its heavy weight, they dropped it on the way and became helpless.

Then Sri Hari appeared there, lifted the mountain, and put it on Garuda, who unloaded it on the seashore.

Lord Vishnu in Kurma Avatar

They wound Vasuki, the lord of the serpents, around the Mandara mountain as churning rope and began churning with all their might. Then the mountain began to sink in the water because of its sheer weight, as it was not supported by anything under.

The omnipotent Lord Vishnu assumed the form of a divine tortoise (Kurma Avatara) of huge proportions, entered into the water and jacked up the mountain. The churning resumed.

The Lord strengthened the resolve of all in many ways by this manifestation of Kurma – above the mountain by pressing it down, underneath, supporting it as tortoise, in the hearts of Devas and Asuras as strength, and in Vasuki as anaesthesia (to make it insensitive to pain).

After fierce churning, emerged the virulent poison Halahala (also called Kalakuta garala). When it started spreading everywhere with its fatal fumes, all of them ran to Kailasa to seek the protection of Lord Siva. The Lord was extremely pained to see their miserable plight.

He told His consort Sati, “O Bhavani! I have to give shelter to these harassed by garala. Affording protection for the weak and the suffering is the only object and justification of lordship. So, I am going to drink the poison to save all the beings”. Goddess agreed to his drinking.

(In the Telugu translation of Bhagavatam Potana Mahakavi gives a beautiful explanation of why She is permitted to drink the poison:

She knows that it is poison, and it is Her husband who is going to drink it. Yet, she permitted it because it would benefit the people. She must have so much confidence in Her ‘Maangalyam’. She is ‘Sarva Mangala’ and the presiding goddess of ‘Maangalyam’ worn by all married women. In Hindu marriage tradition, the bride first does puja to Gauri Devi for a long-lasting marriage).

Then, Mahadev collected the spreading poison in his palms and drank it with a heart full of love and compassion for all the beings. Because of the destructive power of the poison, His throat became blue.

Nilakanta

Lord Siva got another name ‘Nilakanta’, (click here for all names of Lord Siva) indicating His zeal for the welfare of the world. A small portion of the poison which happened to fall from Siva’s hand while drinking, was appropriated by serpents, scorpions, poisonous plants, and other poisonous creatures.

Devas and Asuras continued churning and various objects emerged from the ocean.

Kamadhenu

First came the ‘Kamadhenu‘, the heavenly cow that bestows all wishes. The Rishis appropriated that cow would be useful for Agnihotra and other Vedic Yajnas.

Ucchaisravas

Then came the horse known as ‘Ucchaisravas’ and it was taken by the Asura king Bali.

Airavata

Next came ‘Airavata’, the white four-tusked elephant and it was taken by Indra. Kaustubha, a gem of Padmaraga, became an ornament of Sri Hari’s neck.

Parijata

Next came the celestial tree Parijata, which can fulfil the wishes of those who approach it. Then came the beautiful Apsaras.

Emergence of Goddess Lakshmi

Next happened an important event – the emergence of Rama (Lakshmi Devi) with the brilliance of lightning. She then put around the neck of Sri Hari the most attractive garland made of choice fresh lotuses. Mahavishnu, the father of the worlds, assigned His bosom, the most sublime of regions, as the residence of Sri Devi, the Mother of the universe and the source of all power, glory, and prosperity (Aiswaryam).

Casting Her benign glance from Her residence there on all Her children in the three worlds, She brought about their progress and prosperity.

Next came Varuni, in the form of a beautiful girl. The Asuras took possession of her. After further churning, there emerged Dhanvantari, an incarnation of Lord Vishnu, who is noted for initiating Ayurveda, and who is entitled to a share in the sacrificial offerings. A man with a unique and astounding form, he carried the pot of Amrit.

Seeing him, the Asuras, who entertained desire for all things, suddenly snatched the pot from him. The Devas, in great distress, took refuge in Sri Hari.

Meanwhile, a quarrel started among the Asuras. Each one of them wanted to have the Amrit first and not share it with others. Forgetting mutual friendship, they behaved like enemies. Then, appeared Mahavishnu in the form of a wonderful woman ‘Mohini’. Her extraordinary beauty mesmerised the asuras.

They requested Mohini to divide the Amrit among them in a just way and avoid subsequent disputes. Mohini told them that she would distribute the Amrit if they abided by her actions, irrespective of whether they considered them right or wrong. The Asuras agreed to the condition and handed over the Amrit bhanda (pot) to her.

The Lord thought that it was unwise to confer immortality on the naturally depraved Asuras. Hence, Mohini made different seating arrangements for the Devas and Asuras and assigned seats to them. Then she distributed Amrit among the Devas. The Asuras’ lustful attachment to her prevented them from making any adverse remarks.

After the Devas had finished drinking the Amrit, the Lord assumed His real form and appeared before them. Thus, ended the wonderful story of Ksheera Sagara Mathanam.

This story has many implications and interpretations.

We will examine some of them here.

As Lord Vishnu advised the Devas, when the time is not favourable, we have to wait until the time turns in our favour. To achieve important objectives, even enemies have to join hands. The Lord also suggested that Devas agree to whatever terms the Asuras propose since conciliatory methods are more successful than those of confrontation. These are great lessons in ‘strategic management’.

When we undertake any major project, we will undergo many obstacles. First, the Mandara mountain sank. Then the ferocious Kalakuta poison emerged. Those obstacles should not deter us from our efforts to achieve the ultimate goal. Like Lord Vishnu and Lord Siva, great people help us overcome those problems without expecting anything in return.

In any major project, we may get small benefits on the way, but they should not deter us from achieving the final objective. While advising Devas to start Ksheera Sagara Mathanam, Sri Hari told them, “Many objects will come out of the ocean when churned. You should not have any attraction for, or desire to possess them. Nor should you feel angry if you are prevented from possessing them”. This is another lesson.

Suvarnabhumi Airport - Bangkok — Suvarnabhumi Airport – Bangkok

Service becomes fruitful

Devas and Asuras joined hands on a common point and worked very hard with the same motive, plan, and objective. When they achieved the goal, the evil Asuras wanted to have the Amrit for themselves only and snatched the pot from Dhanvantari. Because of their greed and adharma, the Asuras were deprived of the results of their efforts. Greed is not good.

Vyasa Maharshi says that by devotion to the Lord and saranagati (seeking His refuge), the Devas achieved the result. The Asuras failed because they had no faith in Him. Whatever service or sacrifice men perform with their life, wealth, work, mind, and words for the sake of themselves and their dear ones will be in vain. But all that becomes immensely fruitful if the service is done to Him.

Goddess Lakshmi chose Lord Vishnu because He possessed everlasting virtues (Dharma). Among the four Purusharthas, Lord Vishnu represents Dharma (Ramo vigrahavan Dharmah) and Lakshmi represents Artha. Through Artha, one can fulfil his desires (Kama). Artha and Kama should always be controlled by Dharma. That is the meaning of Goddess Lakshmi always stays with Lord Vishnu.

Ravana tried to separate Lakshmi (Sita) and Vishnu (Rama). He wanted to have Kama without Dharma. Hence, he was destroyed. Similarly, if people want to earn wealth without Dharma (e.g., through corruption, crime, fraud etc.) it will bring disaster to them. Only wealth acquired by dharmic means stays and brings happiness.

In the story of Kuchela in Bhagavata, he always worshipped Krishna with utmost devotion (bhakti). When he visited Krishna, he forgot to ask Him anything. But he was blessed with enormous wealth without asking for it.

Kanakadhara Stotram

In Kanakadhara Stotram, in almost all Slokas, Sri Adi Sankaracharya prays to Goddess Lakshmi to grant wealth to the poor Brahmin lady.

From the story of Ksheera Sagara Madhanam, Lakshmi Devi got some names like

Ksheera Samudraraja Tanaya (daughter of King of Milky Ocean),
Ksheerodbhava (born out of the Milky Ocean),
Ksheerabhdhi Kanyaka (daughter of King of Milky Ocean),
Chandra Sahodari (sister of Moon).

Sri Adi Sankaracharya uses the names

Makaralaya Kanyaka (daughter of the ocean),
Sagara Sambhava,
Somamruta Sodari, and
Amrutabhdhi Putri,

in Kanakadhara Stotram. The emergence of Mahalakshmi from the ocean is a wonderful episode in Ksheera Sagara Madhanam.

May Goddess Lakshmi shower Her gracious glances on the whole world and bring happiness to all.

Reverence to the SUN GOD

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The seventh day (Sapthami) in the Telugu month of Magha is celebrated as Ratha Sapthami. This day also marks the beginning of the harvesting season and instils hope amongst the farmers to look forward to a promising new year ahead. Sun God is worshipped on this day. It is also considered to be the day when the Sun’s first rays were directed towards the universe.

Lord Surya – The Sun God

Lord Surya, also called Aditya is said to have been born to Kashyapa and Aditi. Aruna, his charioteer is born of Kashyapa’s other wife Vinata. Aruna represents the golden radiance that arrives before the Sun. Lord Sun God’s chariot is said to be drawn by 7 horses that represent the 7 colours of the spectrum.

The sun is the supreme source of energy, light and warmth. The sun possesses non-diminishing brilliance in abundance and the Sun’s energy is vital for sustaining life on this earth. Sun dispels darkness and is considered the most visible manifestation of God (Pratyaksha daivam). Sun has the power to heal. Surya is said to be the witness to every action that happens in the universe.

Sun God is said to be easily pleased and a simple prayer offered is sufficient to make Him happy. He is also considered very generous and capable of curing sickness in people. Lord bestows on his devotees health, wealth, progeny and long life. Chanting or doing meditation on Him is supposed to help sharpen the mind.

Surya Namaskaram

One prominent and beneficial form of worship is the Surya Namaskaram.

There is a saying:

Vishnu Alankarapriya, Shiva Abhisheka priya, Surya Namaskara priya, Devi Pradakshina priya, Brahmano Bhojana priya,

which indicates Lord Surya can be easily pleased with offering namaskarams. The Surya Namaskaram consists of 12 steps in the form of asanas or postures offering salutations to Lord Surya. There are many versions of the steps involved, but all of them focus on the sequence of postures and are deemed very beneficial. Regular practice of Surya Namaskarams results in both physical and mental development and many other benefits.

From obvious flexibility to the bones and joints, Surya Namaskaram is said to help in weight loss, control blood sugar, help the digestive system, reduce stress levels, enhance the nervous system help insomnia and provide better sleep.

Each cycle or each pose can be accompanied by the recitation of the 12 Naamaas of the Sun God viz., Mitra, Ravi, Surya, Bhanu, Khaga, Pushan, Hiranyagarbha, Marichi, Aditya, Savitr, Arka and Bhaskara; modulation in inhaling and exhaling is also done to maximize the effect.

The Vedic form of Surya Namaskaram is the recitation of Saura Suktam and Aruna Prashnan, both of which praise the glory and manifestations of Surya.

Lord Surya is considered the eyes of every being and of the devatas and he is said to have arisen from the eyes of the supreme. Caksho: Suryo ajayata says the Purusha Suktam. Reciting or listening to these mantras helps calm one’s mind and re-energise oneself.

Lord Surya’s benevolence

The puranas provide evidence of divine intervention by Lord Surya. Lord Hanuman considers Surya as his guru and it was Surya who blessed Hanuman with the capability of changing his form and size.

Lord Rama received the Aditya hridaya stotram from Sage Agastya. It is a prayer to Lord Surya which ensured Rama won the battle against Ravana.

Yudhishtira receives an Akshayapatra (vessel that provides enough food when sought) from Lord Surya during exile.

Observing Rathasapthami

On Rathasapthami day, it is a practice to have a ritual bath placing 7 arka leaves along with akshatas (rice mixed with turmeric) on the head. This bath is usually performed before sunrise. The seven leaves signify seven types of Paapams (sins). Likewise, punyam (merit) is earned when a good or meritorious deed is performed.

A bath with arka leaves on Rathasapthami is said to facilitate the washing away of all kinds of paapams (sins). After the bath, worship and prayers to Lord Surya are performed and offering of argyam is done.

Surya Prabha Vahanam during Rathasapthami

Philosophical significance of Rathasapthami

Ratha, the chariot is symbolic of the mind which can be moved from place to place. The innumerable and ever-flowing thoughts that arise in the mind are like different horses, which pull the mind in many different directions. The northern direction symbolises the path towards the supreme Brahman.

Rathasapthami is a reminder to humans and should realise that their life purpose should be aligned towards the bigger goals and their thoughts (horses) must be carefully controlled, recalibrated and directed to lead them towards the Supreme Being.

Asatoma sadgamaya – reveals to us the Reality of dispelling the illusion
Tamasoma jyotirgamaya – lead us to awareness removing the Ignorance.
Mrutyorma amrutam gamaya – lead us to Immortality, overcoming death.

Rathasapthami in Tirumala

Rathasapthami is an important day at Tirumala.On Rathasapthami, one-day Brahmotsavam is held in Tirumala. On this day, the Utsava Murthy Lord Malayappa Swami along with his consorts Sridevi and Bhudevi are taken in a procession on the Mada streets surrounding the main temple.

Utsava Murthy - Suprabhatam - Sri Malayappa Swamy

Seven (the same number that represents the number of horses in Surya’s chariot) diverse vahanams carry the deities by turn.

The same grandeur witnessed during the Brahmotsavam can be seen here, all the events compressed within a day. The day begins with Surya Prabha Vahanam early morning around sunrise, followed by Chinna Sesha Vahanam a little later, Garuda Vahanam before noon, Hanuma Vahanam past noon followed by Chakrasananam (the holy bath to Chakratalvar in pushkarini), Kalpavriksha Vahanam early evening, Sarvabhoopala Vahanam around sunset.

The procession concludes with the Chandra Prabha Vahanam. Each of these processions last around an hour and cover the four Mada streets.

Let Sri Surya Bhagavan shower us all with his abundant grace.

Dwadasha Adityas (12 Sun Gods)

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Significance of Dwadasha Adityas / 12 Adityas / 12 Sun Gods

Rathasapthami happens to be Surya Jayanthi. It is celebrated all over India on the seventh day of the bright half of Magha with great pomp and glory. It marks the turning of the Sun-God towards the northern hemisphere in a north-eastern direction. It heralds the onset of the spring. It is also said that sage Bhishma breathed his last breath on Ekadashi, four days after Rathasapthami.

The Sun God is worshipped on this day and milk is boiled before the rising Sun till it overflows and offered to the Sun. Interestingly, there is also a custom, especially in the Telangana region, of mothers-in-law offering new clothes to their daughters-in-law and serving them with a feast.

Surya Bhagawan or Surya Narayana

Stotras like

Adityahridayam,
Suryashtakam,
Surya Sahasra Nama and
Gayathri mantras

are recited.

Rathasapthami – “Mini- Brahmotsavam”

On this day in Tirumala, several processions of Sri Malayappa Swami along with His consorts Sridevi and Bhudevi are taken out from morning till evening.

Surya Prabha Vahanam during Rathasapthami

The day starts with

‘Surya prabha vahanam followed by
Chinna Sesha Vahanam,
Garuda Vahanam,
Hanumantha Vahanam,
Chakrasnanam,
Kalpa-vriksha Vahanam,
Sarvabhoopala Vahanam and ends with
Chandra Prabha Vahanam.

It is like a sort of “Mini- Brahmotsavam”.

Significance of the Sun

What is the significance of the Sun for us both scientifically and from the perspective of astrology?

He is the source of life on the earth. In the absence of the Sun and its heat and light, the earth would freeze into an ice-ball without life; bacteria and viruses would spread a million-fold causing the annihilation of life.

The Sun is also the source of energy for the earth. Space explorations have discovered other forms of light such as ultraviolet, X-rays, and gamma rays erupting from the Sun and scientists are worried that their variations might affect the future climate of the earth. With the damage to the Ozone layer, the radiation from the Sun is likely to reach the earth and affect our climate as well as our health.

Our ancients have discovered the significance of the Sun for life on the earth and worshipped Him as a God for the health, longevity and prosperity of mankind. Astrologically, the Sun assumes a vital role in guiding the destiny of human lives.

As the Sun moves from one planet or constellation of stars called Raashi to the other, its impact on the humans born in different raashis varies. It appears the Sun stays in each raashi for a month and completes his cycle of movements through twelve raashis in a year.

Dwadasha Adityas or 12 Adityas or 12 Sun Gods

Sun – Aditya

The Sun is referred to as Aditya in our scriptures. He is the son of Aditi and Sage Kashyapa. He is regarded as the embodiment of consciousness that is vital to the evolution of life. The Sun-God awakens us from inertia. He arouses our consciousness.

In the dhyana shloka of Gayatri mantra “Dhyanam dhyeyassadaa savitru mandala madhyavarthee…”, prayer is offered to Lord Vishnu stationed in the middle of the solar orb with the conch and discus. He wears crowns, armlets (keyura), crocodile-shaped eardrops (Makara Kundalas) and pearl strings.

In the Vaishnava tradition, it is Lord Vishnu who gives brightness to the Sun and Moon. Annamayya describes Lord Vishnu in a sankeertana, “talachi joochinanu surya chandrulanu lali vedajalledu lakshanudu.”

In the Bhagavad Gita (10-21) Lord Krishna says that he is Vishnu among the Adityas: “Adityaanaamaham Vishnuh”. Lord Sri Rama could defeat Ravana because of his initiation into Aditya Hridayam by Sage Agastya on the battlefield.

Surya Dev or Lord Surya

Dwadasha Adityas

The Rigveda refers to seven Adityas besides Martanda, the eighth one. They are named Varuna, Mitra, Aryaman, Daksha, Bhaga, Amsha and Savitr. The eighth Aditya, it appears, was rejected by Aditi. Rigveda adds Vivasvaan as the eighth Sun.

The Bhagavata refers to twelve Adityaas regarded as the Dwadashaadityaas. They are considered manifestations of Lord Vishnu. In each month, one of these Adityaas shines as the Sun-God. They control the celestial constellations and guide the proper functioning of the universe.

According to astrology, Nakshatras are the forces of universal wisdom and control the destiny of human lives.

Adityaas is supposed to manage these stars. Regarding the Bhagavata, it is said that the order of twelve Adityas and their ruling months are as follows:

Dhata— Chaitra,
Aaryama—Vaisakha,
Mitra— Jyeshta,
Varuna—Ashadha,
Indra— Shravanam,
Vivasvan—Bhadrapada,
Tvashta—Ashwayuja,
Vishnu— Kartika,
Anshuman—Margashirsha,
Bhaga—Pushya,
Pusha—Magha and
Parjanya—Phalguna.

Dwadasha Adityas (12 Sun Gods)

The Ancient History Of 12 Adityas

Dhata

Dhata, or Dhatr as the creator emerges from Vishnu, the source of consciousness. He rules in the month of Chaitra and his associates are Krutasthali, Heti, Vasuki, Rathakruttu, Pulastya, and Tumburu.

Aryama

He is the Lord of Uttara Phalguni star. He is associated with Mitra and Varuna as a triad and represents determination, perseverance and rules of the society. His journey is towards perfection and light. His associates are Punjikasthali, Pulaha, Ojassu, Praheti, Narada and Kanjaneera.

Mitra

Mitra is the Lord of Anuradha star and is regarded as the personification of the morning star. He brings peace and justice to the lives of the people. His associates are Menaka, Pourasheya, Takshaka, Rathaswana, Atri and Haha, a Gandharva.

Varuna

Varuna is the Lord of Shatabhisha star and represents the setting sun and forms the three worlds: the heavens, the earth and intermittent space. He causes rain and helps the evolution of life. He is also regarded as the keeper of law and order. His associates are Rambha, Shukrachittu, Sahajanya, Huhu, Vasishta and Sruna.

Indra

Indra as the Sun-God has Vishwavasuvu, Shrota, Elaputrudu, Angirasa, Pramlocha, and Charyudu as the associates.

Vivasvan

He is the eighth son of Aditi and was cast away by his mother born with a deformity. He is also called Martanda. He is associated with Pluto which represents misfortune and deprivation. His associates are Anumloda, Ugrasena, Vyaghra, Asarana, Bhrigu and Shankhapala.

Tvashtha

Tvashtha is the ‘heavenly builder’ that makes divine tools and is the guardian of Soma. He is also the grandfather of the twins Yama and Yami which represent dharma and karma. Their father is Surya. He is the God of confidence as well as punishment. His associates are Jamadagni, Kambalashva, Tilottama, Brahmapeta, Shatajittu and Dhritarashtra.

Vishnu

In the early Rig Veda texts, Vishnu was only one of the Adityas. But, later he was regarded as the most powerful Gods and one of the trinity of gods representing absolute consciousness.

His associates are Ashvatara, Rambha, Suryavarcha, Satyajittu, Vishvamitra and Makhapeta. Vishnu as the Sun God, Asvatara as the Naga, Rambha as the Apsara, Suryavarca as the Gandharva, Satyajit as the Yaksa, Visvamitra as the sage and Makhapeta as the Raksasa rule the month of Urja.

Anshuman

Anshuman represents the duality of manifestation. His associates are Kashyapa, Taarkshya, Ritasena, Urvashi, Vidycchatra and Mahashankha.

Bhaga

Bhaga assures ‘marital bliss and prosperity’ as well as affluence. He controls Purva Phalguni star. His associates are Sphoorja, Arishtanemi, Oornuvu, Aayuvu, Karkotaka and Purvajitta. Ritu as the Yaksa, Varca as the Raksasa, Bharadvaja as the sage, Parjanya as the Sun-God, Senajit as the Apsara, Visva as the Gandharva and Airavata as the Naga rule the month known as Tapasya.

Pusha

Pusha, or Pushan stands for “the reason for people to prosper”. It also has a mythic significance as a guardian of livestock. It is believed he guides us and the cattle to the path of the other world. His associates are Dhanunjaya, Vaata, Sushena, Suruchi, Ghritaachi and Goutama.

Parjanya

Parjanya stays in the mists. He causes rain by controlling the beams and mists. His associates are Varcha, Bharadwaja, Parjanya, Senajittu, Vishwa, and Airavata.

Glorious Forms of Vishnu

All these are the glorious forms of Vishnu. While the saints associated with Adityas recite the Vedas, gandharvas play music, the apsarasa dance, the nagas surround the chariot, the yakshas calculate the distance, and the giants push the chariot from behind. 60 thousand Brahmin saints called Valakhilyas offer their praise in front of the Sun God.

Thus, the Sun travels in all directions with his six types of associates spreading purity of consciousness among the inhabitants of this universe.

Dwadash Aditya Yatra

108 names of the Sun

According to the Brahma Purana, chanting the following 108 names of the Sun at dawn and dusk relieves us of all our sins and ensures good health.

1) Surya, Archana, Bhagavana, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastimana, Aja, Kala, Mrityu.
(2) Dhata, Prabhakara, Prithivi, Jala, Teja, Akasha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha.
(3) Angaraka, Indra, Vivasvana, Diptamshu, Shuchi, Shouri, Shanaishvara, Brahma, Vishu, Rudra, Skanda, Vaishravana.
(4) Yama, Vaidyuta, Jathara, Agni, Aindhana, Tejohapti, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta.
(5) Dvapara, Kali, Sarvasurashraya, Kala, Kashtha, Muhurta, Kshapa, Yama, Kshana, Samvatsara, Ashvattha, Kalachakra.
(6) Vibhavasu, Shashvata, Purusha, Yogi, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Vishvakarma, Tamonuda, Varuna, Sagara.
(7) Amsha, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Sarvalokanamaskrita, Shrashta, Samvartaka, Vahni, Sarvadi, Alolupa.
(8) Anata, Kapila, Bhanu, Kamada, Sarvotamukha, Jaya, Vishala, Varada, Sarvabhutasevita, Mana, Suparna, Bhutadi.
(9) Shighraga, Pranadharana, Dhanvantari, Dhumaketu, Adideva, Aditinandana, Dvadashatma, Ravi, Daksha, Pita, Mata, Pitamaha.

Let us pray to the Sun every day morning and evening to ward off all viruses and be assured of good health.

Recitation of Vedas and Divya Prabandham in Sri Vari Temple

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Recitation of Vedas and Divya Prabandham in Tirumala Temple

According to Hindu Theology, there are fourteen worlds. All these fourteen worlds are one empire. For this empire, there is one emperor. All the living beings are His subjects. The empire is eternal and the emperor is also eternal. If there is an empire, an emperor and his subjects, there is to be a code of laws to run the empire by the emperor.

If the empire, emperor and laws are eternal then the ruler is the supreme being. The law He made is otherwise called as ‘Vedam’.

Akhila Bhuvana janmasthema Bhangadi Leele |
Vinata Vivdha Bhoota Vrata Rakshaika Deekshe |
Sruti Sirasi Videepte Brahmani Srinivase |
Bhavatu Mama Parasmin Semushee Bhakti Roopa ||

That supreme being is none other than Lord Srinivasa or Lord Venkateswara or Mahavishnu or Srimannarayana who has descended to this world of ours (Bhooloka) to bless us and save us from the clutches of Kalipurusha. The Vedas are the repositories of Lord Srimannarayana.

The Vedas consist of mantras that are in space at all times in the form of sound. The Tamil lexicons Pingalam, Chudamani etc. refer to God as the creator of Vedas (Veda mudalalwan).

Chaturvedam – In Sri Vari Temple

In Srivari Temple all the Chaturvedam (Four Vedas and their branches) are recited every day. Vedam starts first during Suprabhatam when the archakas invoke the Lord at the locked golden entrance door (Bangaru Vakili).

Hari Om

They start by saying the popular mantra “Hari Om”. ‘Hari’ means Lord Vishnu and ‘Om’ is Pranava. To start any vedic recitation first the word “Hari Om” will be recited.

Om is a primordial sacred syllable, combined with Lord Hari produces a powerful sound vibration. It is a request call to Sri Hari that they are ready to enter the sanctum sanctorum. To recite Vedas also Hari Om is a must as it seeks permission from the Lord to recite. So first of all it is “Hari Om” the Vedic mantra is recited in the Srivari temple.

Then during Abhishekam to Sri Bhoga Srinivasa Murthy daily during Thomalaseva with Hari Om, Purusha suktam will be recited. The Purusha in the title of the Purushasukta refers to Paramapurusha or Purushothama or Srimannarayana in His Virat Swaroopam. The Purushasukta praises the Lord of the universe with all the Kalyanagunas (Auspicious qualities).

As the Vedas are the sound waves and breath of the Lord, it is followed in Sri Venkateswara Swami Temple also.

The four Vedas namely

(1) Krishna Yajurveda
(2) Rig Veda
(3) Samaveda
(4) Atharvana Veda

and other branches of the Vedas are recited throughout the day in Tirumala Srivari Temple.

The specialised branches in each veda especially in Krishna Yajurveda – Kramanu, Ghanam and Jata are grandly recited by the Vedic pundits. The Vedic pundits or Vedaparayanadars of TTD are well qualified to recite any of the above during parayanam inside the temple daily, during the processions of the Lord around Mada streets, during Adhyayanotsavam, during Abhishekam to Moolavar on Fridays and other days of importance like daily sahasra deepalankarana seva etc.

The Vedic recitation in Srivari Temple surely influences the Bhaktas, that the Vedas as waves of sound can always remain in the ether around them. It can therefore be gain said that the Vedas are timeless and eternal and occupy an important position as the Lord of Seven Hills is called as veda priya.

Nigamanta Maha Desika considers Vengadam Hill as Vedic Hill. The TTD is giving special attention to Vedic Heritage by establishing Veda patasalas and a Vedic university is also maintained for the spread of Vedic culture and Sanatana Dharma.

Alwars / Alvars

Lord Venkateswara is eulogised by the Tamil Alwars also. The Alwars were mystic saints who dived deep into the ocean of mysticism. They are twelve in number.

Archavatara or divine incarnations in the consecrated images and idols in temples is an important doctrine accepted by the Sri Vaishnavas or sects of Sri Vaishnavas of South India. Lord Vishnu has revealed Himself to five great rishis in the same way as he imported the Vedas to Lord Brahma.

The Agamas envisaged by the Lord describe the existence in five forms or statuses as follows

(1) Para
(2) Vyuha
(3) Antaryamin
(4) Vibhava
(5) Archa.

The others, namely para, vyuha Antaryamin Vibhava are not readily accessible compared to the Archavatara. The worship of God in archavatara sanctioned in the Agamas was greatly strengthened and popularised by the Alwars who were exemplars of Bhaktiyoga. They meditated on God in all His five forms as can be seen from the four thousand sacred verses or poems.

In Archa Roopa, the Alwars could see divinity face to face and go into rapture over the beauty of God in that form. The sacred verses contain references to 108 Vishnu shrines which the Alwars had visited in the course of the pilgrimage except Nammalwar, other Alwars had visited most of the places.

The great Alwars 12 in number are:

(1) Poigai Alwar
(2) Bhutattalwar
(3) Peyalwar
(4) Tirumazhisai Alwar
(5) Nammalwar
(6) Tirumangai Alwar
(7) Periyalwar
(8) Andal
(9) Madurakavi Alwar
(10) Tondaradipodi Alwar
(11) Kulasekhara Alwar
(12) Tiruppanalwar.

The above 12 Alwars have sung in praise of the Lord of the 108 Divyadesams (Sacred places) except Madhurakavi Alwar and Tondaradippodi Alwar. The other Ten alwars have sung in praise of Lord Srinivasa of Tirumala. There are 207 pasurams or verses or poems exclusively for Lord Srinivasa of Tirumala.

The Arulicheyal (The songs of the Mystics or pasurams) of Alwars are recited in Srivari Temple daily during morning Tomala Seva and evening Tomala Seva. During processions like Brahmotsavam and the procession during monthly birth star days, immediately after Abhishekam on Fridays except Dhanurmasam and other days of Snapana Tirumanjanam Neerattam will be recited for 24 days.

Prabandham or Alwar Divyaprabandham is otherwise called as equal to vedam. “Vedam Tamiz seyda Maran Sadagopan”. Sadagopan or Nammalwar has translated the four vedams into Tamil. To Lord Srinivasa, both Vedam and Dravida Prabandham are like two eyes to Him.

Scheme Parayana

The TTD is giving a lot of encouragement for the preservation of vedams and has recorded all the vedams in its studios and through the Vedic university it is widening its wings. Moreover, they appoint Vedic pundits almost all over India on “Scheme Parayana” giving them financial assistance and calling all of them once a year to have darshan and recite.

Divya Prabandha Ghoshti — Divya Prabandham Ghoshti

Project on Nalayira Divya Prabandham

The TTD again has made a project for the Nalayira Divya Prabandham. Under the Divya Prabandham Project, a special officer looks after the spread of Alwar’s Sri Sukti by calling Lecturers. During Dhanurmasam, hundreds of Pundits are appointed to give Lecture or Discourse on Andal’s Tiruppavai.

The SVBC also telecasts Alwar Sri Sukti Every day.

“Ozhivil Kalamellam udanaimanni”,
Vazhuvila Adimai seyyavendum naam
Thehzikuralaruvi Tiruvengaddathu
Ezilkoljyoti Enthaithandai, Thandai Thandaikke
– (Nammalwar Tiruvaimoli)

“We should render constant unremitting service at all times, places and circumstances to the Lord of Thiruvengadam noted for roaring streams and is the God of my ancestor and other ancestors and many more ancestors.

‘Arayikane vikate girum gaccha’ – Go to Venkatagiri to get prosperity” (Rigveda).

8 Petals of YOGA

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Yoga

The word, ‘Yoga’ originated from the Sanskrit root word, ‘Yuj’ which means ‘Union.’ The expressions, “Yujyathe Ethaditi Yogaha”, “Yujyathe anena ithiyogaha” mean taking control of five senses and concentrating the mind on the Omnipresent.

Yoga Sadhana

The Yoga sadhana (practice) was introduced to us by Patanjali Maharshi in his work, “Yoga Sutras”. The Yoga Shastra was divided into four parts: ‘Samadhi’, ‘Sadhana’, ‘Vibhuti’, and ‘Kaivalya.’

By saying “Abhyasa vairagyabhyam chitta vritti nirodhaha” Patanjali Maharshi makes a proposition that Yoga implies control of mind, a practice that prevents mind-wavering that can be achieved by ‘Abhyasa-Vairagya’ (Practice-detachment).

Hence, the practice of Yoga or sadhana was ordained as an integral part of human endeavour and responsibility.

A statue of Patanjali, author of the Yoga Sutras of Patanjali, meditating in the lotus position

Eight Petals of Yoga

The eight limbs of Patanjali’s yoga, which we could refer to as “petals,” primarily focus on the mind as opposed to outside problems. The focus of each petal is on a distinct aspect of the body-mind that links to the other limbs. Patanjali regarded yoga as a holistic science.

YAMA

Ahimsa (non-killing), Satya (truthfulness), asteya (non-stealing), brahmacharya (chastity), and aparigraha (greediness) are the five ethical precepts that makeup Yama. They tell us what we should not do in life. They are moral, instructive, and prohibitive.

The purpose is to eliminate all mental and emotional disturbances so that the sadhaka can move in higher pursuits of Yoga. One should practice these self-restraint virtues irrespective of place, time, circumstances, and one’s social status.

Yoga Sadhana

NIYAMA

The five Niyamas are saucha (purity), santosha (contentment), tapas (contemplation), isvara-pranidhana (devotion to the Lord), and svadhyaya (self-study). They expect us what we should do and impose self-control on us. These virtues are constructive and positive. Both Yama and Niyama are not mutually exclusive but complementary to each other. They purify us and prepare us for a higher yogic life.

Yoga

ASANA

The third most significant limb that pertains to the body is the asanam. But unlike other Hatha Yogic texts like the Hatha Yoga Pradipika, Gheranda Samhita, and Siva Samhita, Patanjali does not elaborate on it in his Yoga Sutras.

Asanas are just a means of getting ready for Dhyana, according to Patanjali. Asana is mentioned only in three sutras (46, 47, and 48 in Sadhana Pada). Raja Yoga, the name given to Patanjali’s Astanga style of yoga, is primarily used to prepare practitioners for dhyana, which requires a stable posture.

According to Sadhana Pada’s Sutra 46, he defines asana as Sthira-sukham asanam, which implies the posture should be stable and at ease.

Yoga Sadhana

PRANAYAMA

It is the crucial limb that comes after asana. The Sadhana Pada of the Yoga Sutras has five sutras (49, 50, 51, 52, and 53) that address it. His pranayama is distinct from that of the Hatha Yoga Pradipika and Gheranda Samhita, though.

The pranic currents are manipulated by pranayama in the Hatha Yogic scriptures to alter consciousness. However, according to Patanjali, there are two ways for sadhana to achieve pranayama (the cessation of breathing): one requires effort, and the other does not.

Sahita kumbaka requires effort, whereas Kevala kumbaka is effortless and not place or time-dependent. However, the Sahita kumbaka serves as a phase before the Kevala kumbaka. It is designated by Patanjali as the fourth and highest kind of pranayama in Sutra 51 of the Sadhana Pada.

Yoga Sadhana

Since June 21 is designated as ‘International Yoga Day’ each year, more than 100 million people worldwide may practise yoga in some way. But unlike the traditional yoga of Patanjali, which focuses on the mind, yoga practised today is reduced to physical fitness because people have become more aware of their bodies and health in the context of globalisation.

PRATYAHARA

The practice of Pratyahara involves withholding the sense organs from excessive enjoyment in the real world. It serves as a step of preparation for Dharana and Dhyana. The body-mind complex will get progressively more disgusting if we continuously engage in the world.

Samskaras begin to build up in the subconscious, and as a result, disturb the wakeful mind. Thus, periodic exclusion from society will aid in the sadhaka’s emergence as a subtle being.

Yoga Sadhana

YOGA BASICS

SAMYAMA

The higher level of yoga practice known as Samyama in Patanjali’s Astanga Yoga is referred to by the terms Dharana (concentration), Dhyana (meditation), and Samadhi. Samyama starts with Dharana, or concentration.

According to Patanjali, concentration is a mental process that includes focusing attention on a single object. The term “concentration” is only used loosely in popular psychology to refer to the short-term mental focus on a single thing.

In contrast, profound concentration is used in yogic psychology, when the mind unites with the fundamental nature of the object being focused on. It appears as though the thing melts and unites with the knower.

Yoga Sadhana

Yoga Ashram in Rishikesh

DHYANA

The seventh limb of Astanga Yoga is called dhyana when the sadhaka keeps his focus on the object without pausing and distractions.

Patanjali describes it as “an uninterrupted flow of the mind towards the object itself, turns into dhyana”. When the division between the subject and the object is gone, true meditation happens. It is a process up until that point. The distinction between Dharana and Dhyana is the presence of mental distractions.

Yoga Sadhana

SAMADHI

A state of no mind is samadhi. It is a total immersion in which there is no sense of the self. The rupa, or shape, of the mind itself completely vanishes. The object endures in Dharana; the rupa vanishes in Dhyana, but its subtlety still holds; and in the last stage of Samadhi, the object’s subtlety is utterly lost; it is the state of isness.

Only consciousness-which is undifferentiated, singular and homogeneous- remains. Words cannot adequately express it. Samadhi is not a novel concept; rather, it is an evolved stage of Dhyana. Samyama is the name given to the entire procedure, which starts with Dharna and ends with Samadhi.

-Dr. KV Raghupathi

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Unique Significance of Puri Jagannatha Ratha Yatra (Car Festival or Chariot Festival)

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Significance of Puri Jagannatha Ratha Yatra

The car festival or chariot festival in Puri is an unprecedented world-famous divine festival in Odisha. It is a grand colourful ceremony endowed with unique significance. It is not a mere religious festival but a public festival held without any discrimination of caste, gender, position or creed.

It is a symbol of religious unity, liberty, equality, fraternity, and compassion. While in the other temples, pilgrims go to visit the main deity in the sanctum sanctorum, here the principal deity itself is taken out into the streets to the common men to be with them for a few days and get back to the sanctum at the end of the festival.

Gundicha Yatra & Ghosha Yatra

The car festival commences on the second day of the bright fortnight of Ashadha. It takes about eleven days for the deities to come back to their original abode. This festival is also known as ‘Gundicha Yatra’ and ‘Ghosha Yatra’.

Gundicha was the queen of Raja Indradyumna who built the first temple. It is known after her name as she had initiated this grand festival.

Unique Significance

The festival has unique significance as it has many exceptions to how such festivals are held in other temples.

Let us have a glance at some of these differences:

(i) The principal deity here is taken out in procession instead of the processional deities as in vogue in other temples;
(ii) Every year new chariots are prepared and used instead of the same old ones.
(iii) It is held elaborately for eleven days.
(iv) It is a public festival as common people irrespective of caste, creed, sex or position, participate in it.
(v) Countless number of people take part in it and drag the chariot presenting a spectacle of a sea of humanity.
(v) The king of Puri sweeps the chariot premises with a golden broom like a common man suggesting that Lord Jagannatha is the real king and all other Lords, however rich they may be, are only his servants.
(vi) Not one, but three principal deities are taken out of the main temple in procession.
(vii) The idols are huge and incomplete in shape.
(viii) The chariots move on and do not stop whatever be the obstacles.
(ix) The entire temple is in the form of Radha yantra, a hexagon with 16 petals.

Bada Danda

The 3-kilometre Grand Road between Jagannath Temple and Sri Gundicha Temple is known as ‘Bada Danda’. The return journey on the 9th day is known as ‘Bahuda Yatra’. On the tenth day, the three deities are well-decorated in gold ornaments and worshipped by millions of devotees. This is known as the ‘Suna Vesha’.

On the eleventh day morning, the three deities go back to their original abode, marking the end of the utsava.

Elaborate Arrangements

The arrangements for the car festival commence at least two months in advance. The king of Puri issues orders for making arrangements for the construction of the chariot on the second day of the dark fortnight of Vaishakha month.

After selecting the suitable trees as per the tradition, they are cut into several pieces and sent to Puri. The chariot construction is taken up on Akshaya Tritiya by many people including the chief priest, nine chief sculptors and their assistants.

Thus the chariots of Jagannatha, Balarama, and Subhadra Devi are made. The chariot construction will be complete in all respects well in time for the festival.

Names of three Chariots

The chariots have names of their own.

Jagannatha’s chariot is the biggest and is called Nandi Ghosha. It is adorned with a yellow cloth with red stripes.
Balabhadra’s chariot is known as Taladwajam,
while Subhadra Devi’s chariot is known as Debadalana.

Every chariot is attached with a 250-foot-long rope of 8-inch width. They are retained facing north in front of the main door of the temple on the east.

Procession

On the day of the car festival, the idols are taken out for procession at the auspicious hour after the daily ritual of worship through Ananda Bazar and Aruna sthambha.

The first 5.5-foot-tall idol of Balabhadra is taken out and installed in the Taladhwaja chariot.
Next, comes Subhadra Devi in the same manner.
Lastly, it is the turn of the much-awaited Jagannatha 5 feet 7 inches tall to board the chariot with a lot of fanfare.

The carriers of these idols are called Daityas. They are the descendants of King Vishwavasu of the Savara tribe who worshipped the Lord in the form of Nila Madhava even before King Indradyumna. They alone are entitled to this divine task.

Chera Pahaara

As the car festival is about to begin, the Puri king arrives to clean the chariot with a golden broom. This is called “Chera Pahaara”. After sprinkling the sandalwood paste on the Lord, he circumambulates around the three chariots and removes the temporary steps arranged. Musk water is sprinkled before the chariots and mangala harati is offered. Then starts the car festival.

The Grinding Journey

The chariots are dragged by millions of devotees inch by inch. Once the journey begins, there is no looking back and the chariots move on whatever the obstacles. It takes around twelve hours to reach Gundicha temple which is just 3 km away. That night the principal idol rests in the chariot itself.

The next morning it enters the temple with auspicious music. The Lord remains a guest at Gundicha temple for a week and on Dashami (the tenth tithi).

Return Journey

Bahuda yatra, return journey, commences. The three chariots reach Jagannatha temple that afternoon and remain outside the temple itself. On the Ekadashi day, the idols are adorned with golden ornaments. This process is called ‘Sunavesha’.

On Dwadashi, they are placed on the bejewelled throne in the temple, marking the end of the festival.

Sthala Purana (Legend of the Locale)

As per the legend of the locale, Lord Vishnu appears to King Indradyumna and orders him to carve the log of wood that comes floating to the bank of the Chanki River into idols. But none comes to take up the assignment. Then, the heavenly sculptor Vishwakarma comes to the king in disguise and offers to do the job.

He lays down the condition that none should enter the premises and disturb him while working. The king agrees to the condition and the work starts behind the closed shutters. As days pass by, the king gets impatient as no sound is heard from the venue of work.

He wants to know if the work is going or not. Losing patience, he violates the condition and gets the doors opened to have a glance only to find half-finished idols. The sculptor vanishes. But he consecrates those half-finished idols in the temple as per the divine will.

There are varied stories in vogue about the car festival of the temple. Some refer to the journey of Balarama and Krishna to Dwaraka to put an end to Kamsa. Some regard it as the fulfilment of Subhadra Devi’s desire to go back to Dwaraka Gundi. Some believe that after leaving Dwaraka Lord Krishna comes to Puri along with all his relatives and retinue.

Shree Jagannath Temple puri Odisha — Shree Jagannath Temple – Puri Odisha

Mystery of Radha Yantra

It is said that there is a self-manifest yantra in Puri and hence we are not supposed to visit the main deity of Puri directly. Instead, we have to go around the six sub-temples around the main temple. They are—

(i) The deity of Vata Mangala under a banyan tree to the south of the temple;
(ii) The temple of Vimala Devi in the south-west corner;
(iii) Lord Narasimha Swamy 10 feet tall behind the temple on the second floor in a terrible form;
(iv) The temple of Maha Lakshmi in the north-west corner in the form of Kamalatmika;
(vi) The temples of Uttara Durga and Shitala Devi in the north.

Later only after embracing the Garuda Stambha for the fulfilment of our desires, we are supposed to have Jagannatha’s darshan. If all the six temple points are connected, it forms a hexagon with 16 petals.

The entire structure of the temple of ten acres is thus in the form of a Raadha yantram. The yantram is self-manifest, not man-made.

Mystery of Brahma Padartha

It is widely believed that there is Srikrishna’s heart in the principal deity of Puri Jagannath temple. At the end of Dwapara yuga, Srikrishna’s end came through the arrow of a hunter who hit his toe mistaking it for the ears of a deer. The hunter realised his mistake and cremated the body of the Lord with deep grief. He found that the heart of Lord Srikrishna was not burnt and remained as it was. So, he left it in the sea near Puri.

Thousands of years passed and the heart turned into fossil wood known as Neelamadhava emitting blue light. Later, the Lord appeared to King Indradyumna in his dream and asked him to find Neelamadhava and install it in the Jagannatha temple at Puri. Whenever a new idol is made, the heart is transferred to it.

Brahma Paribartan – Brahma Padartha

This ritual that takes place in pitch darkness is called Brahma Paribartan and the heart is called Brahma Padartha. Some opine that it is nothing but powerful Nava Narasimha Yantra and there are different yantras in the other three idols of Balabhadra, Subhadra and Sudarshana which are also transferred into the respective idols.

To corroborate this point, one finds Nava Narasimha around the temple.

Nava Yauvana Darshan

Much before the car festival is held, the bathing festival of the deities takes place on the full moon day of the month of Jyestha. On this day, the three deities are taken to the Snana Mandapa (Bathing pandal) and bathed with 108 pitchers of water drawn from a well near the Northern Gate.

Anabasara / Anasara

After the bathing, it is supposed that the deities fall ill and hence are kept away from the public view for 15 days. This period is known as ‘Anabasara’ or ‘Anasara’ in local language. The glimpse of the deities is given only one day before Rath Yatra after repainting them.

This darshan is called ‘Nava Yauvana Darshan’ or ‘Netrotsava’.

The Mystique of PURI Jagannatha Ratha Yatra

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Puri Jagannatha Ratha Yatra

Every year, within the confines of the ancient city of Puri in Odisha, India, the Jagannatha Ratha Yatra takes centre stage. This revered event, steeped in tradition and mythology, attracts millions of devotees and tourists worldwide.

It offers a rare opportunity for spectators to witness the divine procession of

Lord Jagannatha (Krishna),
Lord Balabhadra (Balarama), and
Devi Subhadra (Sister of both Krishna and Balarama)

outside the temple precincts.

The ‘yatra’ symbolizes the accessibility of divinity and unites people from diverse backgrounds in shared reverence. With great fanfare and devotion, Puri becomes one of the world’s grandest religious spectacles. The sacred journey of the deities inspires awe and spiritual fulfilment among the devotees.

Through centuries, the Ratha Yatra has retained its significance as a testament to religious faith and cultural heritage.

Puri Jagannatha Rath Yatra is on 07 – July – 2024

Ratha Yatra dates

Unique Significance of Ratha Yatra

The Ratha Yatra holds a unique significance owing to its distinctiveness from the other festivals. Unlike traditional celebrations confined within temple walls, the Ratha Yatra allows the devotees to actively engage in the divine journey of the deities. It offers a rare opportunity for direct ‘darshan’ of the gods outside temple premises, symbolizing the accessibility and universality of divinity.

The procession embodies a sense of inclusivity, welcoming people from all walks of life to participate in the sacred event. Through the Ratha Yatra, devotees hold a deeper connection with the divine, fostering spiritual growth and fulfilment.

Special Prasadams and their Significance

One of the highlights of the Ratha Yatra is the distribution of Mahaprasad, considered to be immensely sacred and imbued with divine blessings. The Mahaprasad consists of various delicacies such as khichidi, dalma, and sweet dishes like panna, khaja, and rasabali among others. It is believed that partaking of this prasadam purifies the soul and bestows blessings upon the devotees.

The act of offering and sharing prasadam fosters a sense of community and unity among devotees, transcending social barriers and distinctions. Despite the fluctuating number of pilgrims visiting the sacred temple every year, including the period of Ratha Yatra or the worship days of Lord Jagannath, the quantity of food cooked for the Lord’s prasadam remains consistent daily.

Remarkably, there is no wastage of food. Every devotee is always provided with sufficient food.

Puri Jagannatha Ratha Yatra — Three chariots of the deities with the temple in the background, Puri

Myths and Beliefs associated with Ratha Yatra

Participating in the Ratha Yatra is believed to bestow immense spiritual merit and blessings upon the devotees. It is said that those who pull the ropes of the chariots or even catch a glimpse of the deities during the procession are liberated from their sins and granted divine grace.

Moreover, it is believed that anyone who dies during the Ratha Yatra attains ‘moksha’ and is freed from the cycle of birth and death.

Spiritual Etiquette for Devotees During Ratha Yatra

While participating in the Ratha Yatra, devotees are expected to adhere to specific customs and rituals as a sign of reverence towards the deities. Here are some guidelines to follow:

One should ensure personal cleanliness and purity by bathing before joining the ‘yatra.’
One should observe and comply with the instructions provided by the priests and authorities involved in the procession.
One should offer prayers to the deities with sincerity and humility, seeking their blessings.
One should avoid consuming alcohol or non-vegetarian food during the ‘yatra,’ otherwise, it is deemed disrespectful to the gods.
One should refrain from wearing footwear within the temple premises and in the procession of Ratha Yatra.

The Puri Jagannatha Ratha Yatra is more than a religious procession. It is a testament to the enduring power of faith, the richness of cultural heritage and the universal quest for spiritual fulfilment. As the majestic chariots roll through the streets of Puri, they carry with them the hopes, dreams, and aspirations of millions, illuminating the path towards the divine grace of Lord Jagannath and eternal bliss.

If one ever visits the sacred city of Puri during the auspicious month of Ashadha, one should not miss the opportunity to witness the awe-inspiring spectacle of Lord Jagannatha’s Ratha Yatra as it is not merely a journey of gods, but a true journey of the soul.

Information regarding Travel

Puri has excellent transportation facilities like road, rail and air. Travellers can access the city conveniently through Biju Patnaik International Airport in Bhubaneswar, situated about 60 kilometres away.

Biju_Patnaik_Airport_Bhubaneswar

The Railway Station in Puri serves as a pivotal junction, facilitating regular train services from major cities across India.

Additionally, Puri is easily accessible by road, with well-maintained national highways and state roads connecting it to neighbouring cities and towns. Visitors can avail themselves of frequent bus services, ensuring hassle-free travel to Puri.

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