Tirumala Archives - Page 2 Of 14 - Tirumala Tirupati Yatra

Ardra Nakshatrotsavam (Monthly Ceremony) – Tirumala

Posted on by

Ardra Nakshatrotsavam

There are a few ceremonies in the Tirumala Lord’s temple every month on certain days of special stars. These stars come only once in a month, and hence they are also called Masotsavas.

Ardra

Ardra is the ruling birth star of Sri Bhagavad Ramanuja. On the evening of Ardra star every month, Sri Malayappa Swami participates in the Sahasra Deepalankarana Seva. Sri Bhagavad Ramanuja is placed on another pedestal before the Lord is also taken out in procession in the streets of Tirumala.

The utsavas of Sri Bhashyakara commence on a grand scale ten days before the Ardra star, especially in the Mesha masa. The procession of Sri Ramanuja during these ten days takes place face-to-face with the Lord.

Ramanuja - Jeeyar

The Asthanam of the Lord (Court meeting) is held in the premises of Sri Bhashyakara of the temple.

After the Nivedana, the garlands and the Shesha harathi (lit camphor) of the Lord are offered to Ramanuja. The defects of 27 stars and especially of Ardra are pacified through the seva.

Click here for TTD’s official Website

Poolangi Seva (Garlanding Service)

Posted on by

Poolangi Seva

Tomala Seva which takes place every Thursday in the evening is called Poolangi Seva (Garlanding Service). This takes place completely in solitude. Priests adorn the main deity from head to foot with the flowers brought by the Jiyyangars. The Lord appears as though he has worn a flower dress.

The visitors are enraptured by the sight of the Lord in Poolangi Seva emitting fragrance. The sight, it is said, burns all your sins and scents of the past lives.

Thursday Poolangi Seva

After the mid-day puja on Thursday, the Lord is dressed only in dhoti and uttariyam. The Kasturi is also removed leaving only a thin mark. In the evening after suddhi is performed, the flowers are brought for decorating the murti. The body of the Lord is now dressed in an ordinary dovati.

This process is called sadalimpu or sallimpu which means lossening or removing.

After evening puja and naivedyam offering of panakam and split green· gram, a laced velvet gown is put on the Lord and the body is decorated fully with garlands of flowers extending from the crown to the feet. This decoration exclusively with flowers is called ‘Poolangi seva.’

After this is over the Ekanta seva takes place following the usual routine. It is not known from the epigraphs as to when and why this arrangement was first introduced. There is a reference in Silappadikaram, the early Tamil classic to ‘puvadaiyil polindu tonriya.’

The Tamil word ‘Puvadai’ is a translation of the Telugu word ‘Pulangi’ and hence we can ascertain that by about the 8th century this Pulangi seva was in vogue. Perhaps the reason for this is purely a pragmatic one namely the difficulty of having to remove the clothing ornaments etc., on the Lord on Friday before the elaborate Abhishekam is done.

Click here for the TTD official booking Portal.

Meaning of “Singan Murai” and “Jeeyar”

Posted on by

Singan Murai

Singan was a devotee who used to supply wood for the temple kitchen service. Intending to show his service to Him with devotion, Tiruvenkatamudayan sent wood for his cremation when he died.

This kind of kainkaryam by supplying wood to the Sannidhi kitchen Singan is even now called “Singan Murai”. Murai means “doing agreeable service”.

Jeeyar

The word “Jeeyar” means Swami. This is stated in Jeeyar Padi of Sri Vachana Bhushanam commentary.

The Itihyam in the Sannidhi of Tiruvenkatamudayan in Tirumala and the Sannidhi of Govindaraja Swami temple in Tirupati is as follows:

The reason for not having Divya Prabandha Anusandham on the morning of the first day during Brahmotsavam is as follows –

According to Sri Vaikhanasa Agama Samhita, on the first day of Dwajarohana Utsavam, in the evening Yagasala is arranged with Kalasa and Avahanam of Devas and then Aradhanam is done. Next Vedaparayanam begins as stated in the Samhita “vedarambam chareth vidwan vishnoryagan thathachchareth”.

Dravida Veda which is equal to the Vedas begins next and hence in the night when Malayappa swami goes around up the streets in Sesha Vahanam, the recitation of Dravida Veda begins. This is the order of Sri Ramanuja as said by elders in Tirumala.

In such a case, why Tiruvoymozhi is not recited first or other Prabandhams are not recited first, but a recitation of Iyarpa is done? The reason for this custom is that Sri Ramanuja ordered with contemplation to recite first Iyarpa as said by Periyavachchan Pillai in his text Kaliyan Arulappadu Rahasya.

Venkateswara’s ‘Saare’ to Sri Padmavathi Ammavaru

Posted on by

Article posted on Saptagiri Magazine by – Dr. Venkata Harshavardhan R.D.

Sri Padmavathi Ammavari Kartika Brahmotsavams is a spectacular festival of Tiruchanur and Tirupati. Just as Tirumala Brahmotsavam ends with CHAKRA SNANAM, even Tiruchanur Kartika Brahmotsavam ends with a Chakrasnanam on the auspicious Panchami Teertha day known as ‘Panchami Theertham’.

Saare – From Tirumala to Tiruchanur

On this special day, “Saare” (an auspicious and devotional offering) comes from Tirumala Venkateswara Swamivaru to the Goddess Padmavathi. The movement of the divine ‘‘Saare’’ starts (Praramba Yaathra) at BRAHMA MUHURTHAM time in Tirumala and travels through ‘Mada Veedhis’.

Later on, this ‘‘Saare’’ travels through the steps and roads of Tirumala to Tirupati and again from Tirupati to Tiruchanur. This Saare’s Mugimpu Yatra (conclusion part) happens with its travel through four Tiruchanur Mada streets before it is offered to Goddess Padmavathi Ammavaru.

Indian Tradition – SAARE

Normally in India, after performing a wedding or marriage, the bride’s family sends a “SAARE’’ to the in-laws along with their daughter who enters her in-law’s place. This ‘Saare’ mainly consists of food items and gifts to family members and relatives of the bridegroom.

This ‘Saare’ has to do with the gifts meant for the son-in-law and the favourite things used by the daughter from her birth till the wedding day.

Ramayana in Thretha yuga also mentions ‘Mandhara’, the servant of Kaikeyi, who accompanies her to her in-law’s palace. This is one of the famous instances of this tradition.

Coming to the age-old ‘Tirumala Swamivari Saare’, many old aged priests and devotees opined that, this Saare consists of not only Jewellery, Silk Sarees, Turmeric, Saffron (Kumkuma), Traditional Chandan (Sandalwood), Flowers, Betelnuts, Betel leaves, Fruits, Sweets, Elaichi, Aroma oils or Scents, Mirror, Vinjamaras, Handheld fans, Koppu and Jada Kuchulu (hangings worn at the end of plaited hair) just to name a few.

Srivari Saare

These items in the ‘Srivari Saare’ represent the traditions to be followed by Indian girls, and women for the welfare of the family, the safety of society, and their personal “devotional and traditional safety” as well.

The following are some of the important Sanathana Dharma procedures to be followed of Hindu girls, women, and married men.

Wearing Turmeric

The application of turmeric to the face and body not only helps to give glory and glow but also protects the skin from bacteria, viruses, and fungal bodies because of its anti-inflammatory, antiseptic nature with its strong antioxidants inside.

Wearing Gold

Even a small amount of gold on the body activates some parts of the nervous system apart from the extension of prosperity which is evident from ancient medical scripts, the Puranas and Sastras.

Draping Sarees

The silk sarees with their strong ‘semi-conductor property’ connect the body with the “five elements” (Pancha Bhoothas) of mother nature and activate and energize the body. The current youth especially girls and women wearing ‘Jeans’ are said to face many problems related to health care.

It’s time for all of us to understand the importance of items in Saare and the message from Lord Venkateswara regarding the same.

Wearing Vermilion

The most important aspect to learn from Kumkuma (vermilion) used by Indians to keep it on the top of “Gnana Netra” (the place between two eyes) to protect, radiate, and energize the ‘third eye’ of the human being and attract the Gnana (Knowledge) and positive powers.

The colour red symbolizes the Goddess and Sun which predominantly appears in Kumkuma. The material in Kumkuma invites eight types of wealth, cosmic power and prosperity through the third eye or gnana netra of the person.

Tying the Hair

The Koppu (Hair Holding Flower like structure to keep the tips and ends of the hair or Jada Gantalu) is another important material-based message from the Saare or Lord Venkateswara to the women. All of us are familiar with the current wires or power cables. When you get in touch or contact the ends of the same when they are open, it is quite obvious that you will get an ‘electricity shock’.

Hope you remember the electrician closes the ends of these copper or metallic wires with plastic tape to stop the flow of electricity through the wires. Similarly, when girls and women with long and movable hair, that too when they are moving in public places, there is a possibility for their hair ends to get in touch with people with negative energy.

This will lead to the transfer of their positive power to others and take their negative energy in that place. Hence, the message from Koppu and Jada Gantalu from the Saare is “How to protect your positive powers and avoid getting negative energy?” by closing the tips or ends of your hair.

Balanced diet:

The importance of elaichi and fruits / dry fruits / prasadams etc. as a diet is well-known even in the modern world. Even in the past two years, every person has badly gone through the COVID pandemic in one way or another. At that time, a balanced diet like dry fruits etc plays a major role in our immune system.

Wearing flowers

Similarly, the role of flowers and aromatic materials in cleaning the airborne negative energies apart from igniting six out of ‘Eight Chakras’ of human bodies is evident from puranas, vedangas and sastras.

Conclusion

Finally, there is a message from Lord Venkateswara to the married man on what to inscribe and prescribe to his wife and daughters for the welfare and prosperity of the society and family. The same will spread the culture and legacy to the sons or boys of the family as “doing is believing”.

The objective of this post is not just to touch upon the material and ingredients of Tirumala Sri Vaari Saare to Sri Padmavathi Ammavaru during the Karthika Tiruchanur Brahmotsavams on Panchami Theertham Day, but also to express the significance of contents of the Saare to spread the prosperity and welfare to the Society, family and individual.

Garuda – The Valiant

Posted on by

Article by Smt. D.K. Ahana Lakshmi

Garuda – Pakshiraja

Garuda is described as Pakshiraja, the king of Birds. All of us recognize him as the vahana or mount of Lord Vishnu. When you enter a Vishnu temple, there is an image or icon of Garuda at the entrance. He is celebrated as ‘Periya Thiruvadi’ just as Hanuman is known as ‘Siriya Thiruvadi’.

Origin of Garuda

The origin of Garuda is described in the Adiparva of the Mahabharata. Briefly, he is the son of Sage Kashyapa and Vinata. He is the younger brother of Aruna, the charioteer of Lord Surya.

But how did Garuda become Lord Vishnu’s vahana? The story is as follows: His mother Vinata lost a bet with her co-sister Kadruva (who employed a trick) resulting in Vinata becoming a slave to Kadruva and her children, the nagas. This was due to a curse uttered by Aruna who also said that she would be delivered from slavery by her son.

This could be done only by getting the amruta for the snakes that were his step-brothers (Kadruva’s children). Valiant Garuda, the shapeshifter (for he was a master of ashtasiddhis), managed to obtain the amruta that was amazingly guarded. When Garuda was in the air with the pot of nectar, he met Lord Vishnu.

Slokas 13-16 in the 33rd Adhyaya (chapter) of the Adi Parva in Mahabharata describe the encounter (summarised here): At that time, the son of Vinata encountered Lord Vishnu Narayana was pleased with Garuda’s commitment.

He called out to Garuda – ‘I would like to give you a boon’.

Garuda the sky-roamer said, ‘Lord let me serve on your flag’.

And ‘Even without a drink of the nectar, may I be immortal’. The Lord said to Garuda, ‘Let it be so’.

Now Garuda said, ‘Lord, now I proffer thee a boon.’ Lord Vishnu said, ‘I wish that you become my steed’.

And that is how the mighty Garuda became the vahana of Lord Vishnu.

Garuda-seva or the processional of the lord mounted on Garuda is a wonderful spectacle in any Vishnu temple. Crowds throng to worship the lord on Garuda because it is believed that moksha can be easily obtained when worshipping the lord on Garuda Vahana.

Garuda Seva Crowd — Crowd waiting for Garuda Vahana Seva in Tirumala (Tirupati Balaji Temple)

After all, did the Lord not speed to Gajendra’s rescue flying there mounted on Garuda? This scene has also been captured dramatically by the poet Pothana in his ‘Bhagavatam’. Every single illustration of Gajendra moksha shows the lord arriving to rescue the King of Elephants riding his favourite mount.

The third chapter of the ashtama skanda of Srimad Bhagavatam describes what happened. Specifically, the 31st sloka says:

Hearing the mental prayer of the distressed elephant The lord of the world wielding the Sudarsana (discus) Swiftly arrived on his vahana, Garuda, who is Possessed of a speed that depends on his will.

Garuda Vahana is so closely associated with Sriman Narayana that in Narasimha Satakam, Seshappa describing lord Vishnu says “Garudavahana divya kaustubhalankara ravi koti teja sa rangavadana”: On his Garuda vahana, adorned with the divine Kaustubha gem, bright-faced like the sun…” (Verse 83).

But Garuda is much more than all that. In Garuda Panchashat, Swami Vedanta Desika writes that Garuda is the personification of Vedas (verse 3). He says Garuda’s eyes are the Gayatri mantra, his name is the Yajur Veda and so on. At the end of the verse Swami Desika prays saying that the Garuda thus extolled by the Vedas may show us the way to freedom.

Being like Garuda, selfless, devoted and committed to achieving the given task despite hurdles on the way pleases the lord and helps attain moksha.

Garuda Vahanam in Tirumala

At Tirumala, the sight of Sri Malayappa swami mounted on the golden Garuda vahanam during Srivari Brahmotsavam sends devotees into ecstasy. Garuda is often adorned with precious jewels such as the Makara kanti, Salagrama haaram and wears a golden crown.

The lord’s feet are securely placed in the open palms of Garuda who is seen kneeling on one leg. Lord’s appearance on Garuda bestows transcendence and salvation to the devotees. There is also a monthly Garuda seva on the full moon night when Sri Malayappa swami varu tours the Mada streets on the Garuda Vahana.

Devotees can watch the Garudavahanaseva live on SVBC Channel and be blessed.

Divya Prabandha Ghoshti – Tirumala Brahmotsavam

Posted on by

Article by – Sri Anantha Madabhooshi

Divya Prabandha Ghoshti

The annual 9-day festival originally believed to be initiated by Lord Brahma Himself aeons ago, the Tirumala Brahmotsavam, continuously gets better in execution year after year. This festival is not like any other festival held in Tirumala for Lord Malayappa Swami.

What makes this unique is the fact that this is open to all who can visit Tirumala during those nine days and that throws a huge challenge in terms of managing lakhs of devotees who throng to have a glimpse of the Lord on 15 celestial vahanas bedecked with jewels.

The other great aspect is continuation of the codified tradition established by Sri Ramanuja almost a thousand years ago on what divine songs of Alwars to be recited and when the 2 Jeeyangars or the pontiffs, who are called H H Periya Koil Kelvi Appan and H H Siriya Koil Kelvi Appan, lead the holy congregation called ‘Divya Prabandha Ghoshti‘ who could sing the Divya Prabandham, all of 4000 hymns, recalling from their memory without any written aid.

Another striking aspect, as in other Vishnu temples also, is this Ghoshti leads the procession of the Brahmotsavam and it is established that the Lord follows this Ghoshti in an attempt to relish this Divine nectar of Divya Prabandham.

Now, let us get into the details of the recitation practice established and followed in Brahmotsavams.

Mudhal Thiruvandaadi

In the evening of the first day Lord along with His Consorts, Sridevi and Bhudevi, take the Pedda Seshavahanam. The Lord and His Consorts eagerly wait till they arrive at Tirumalai Nambi Sannidhi on South Mada street, to follow the Ghoshti. The Ghoshti begins with the first-ever Prabandham of the first Alwar called Poigai Alwar.

The jeeyangars lead the Ghoshti in reciting ‘Mudhal Thiruvandaadi‘ which has 10 hymns out of the full 100, dedicated to Lord Srinivasa. The next day morning, Lord Srinivasa, takes a small Sesha vahana, in memory of Lord Namperumal [Utsava vigraha of Sri Ranganatha of Srirangam], who stayed in Tirumala for nearly 40 years way back in the 13th century.

Irandam Thiruvandaadi

In the evening, the Lord adorns the decoration of Saraswati devi and a procession is held on Hamsa vahana. Bhoothathalwar’s ‘Irandam Thiruvandaadi‘ is recited in both the sessions.

Moondram Thiruvandaadi

Simha Vahana and Muthyapu Pandiri vahana are scheduled for 3rd day’s morning and evening sessions respectively. The Ghoshti recites the 3rd Alwar, Peyalwar’s ‘Moondram Thiruvandaadi’.

This Alwar has dedicated 19 songs in praise of Lord Srinivasa in his 100 songs.

Nanmugan Thiruvandaadi

Devotees witness Lord’s procession on Kalpaka Vruksha Vahana in the morning and Sarvabhupala Vahana in the evening session and as befitting it may for Sarvabhupala Vahana, the Ghoshti recites ‘Nanmugan Thiruvandaadi’ which establishes unequivocally the Lord’s Lordship above every other deity.

Thiruviruttam of Nammalwar

This special day paves the way for lakhs of devotees to worship Lord Malayappa in Mohini avataram in a special palanquin followed by Lord Sri Krishna beside the palanquin. Lord Krishna is given higher precedence over Lord Malayappa in Mohini avataram in offering the Harathi while this procession is going on.

In the evening Lord Malayappa rides on His primary Vahana, Garuda. Jeeyangars lead the Ghoshti by reciting the ‘Thiruviruttam of Nammalwar’.

Periya Tiruvandaadi

Lord Malayappa is decorated as Rama and He rides on the back of Hanuman in the morning and in the evening He takes Gaja vahana. ‘Periya Tiruvandaadi’ of Nammalwar is recited by the Ghoshti.

Day 6 also marks the Lord and His consorts riding an opulent Golden Chariot as part of Vasanta Utsavam in the evening before Gaja Vahanam. No recitation takes place while the Lord moves on the Golden Chariot.

Golden Chariot - Tirumala Temple — Golden Chariot – Tirumala Temple

On all these 6 days, for the rest of the distance Lord covers to return to the temple. After finishing off the respective Divya Prabandhams, the Ghoshti will recite Periyalwar’s Tiruppallandu and Periyalwar Tirumozhi also.

Periya Tirumozhi

Vedas and Puranas proclaim Lord Narayana as the one residing in the abode of Sun [Surya mandala madhyavarthi]. Lord Malayappa, who is none other than Lord Narayana Himself, takes the seat amidst the Surya Prabha in the morning and further, He traverses amidst the Chandra Prabha in the evening.

surya-prabha-vahanam - rathasaptami — Surya Prabha Vahana Seva in the morning

The morning session marks the beginning of the recitation of Tirumangai Alwar’s magnum opus, ‘Periya Tirumozhi’ by the Ghoshti. It is continued in the evening also.

Periya Tirumozhi & Nachiyar Tirumozhi

Lord Malayappa Swami accompanied by His two consorts takes a tall chariot and ‘Periya Tirumozhi’ is continued for the morning session while the chariot navigates through the streets around the temple. In the evening, Lord Malayappa rides a brisk Horse, Aswa vahana. Ghoshti recites Andal’s ‘Nachiyar Tirumozhi’ during this session.

Final Day

The final day coincides with Sravana star of Purattasi month. This is the avatara star of Lord Srinivasa. On this day in the morning, Churnabhishekam will be held and the Ghoshti will recite the remaining prabandhams like Perumal Tirumozhi, Tirucchandaviruttam, Tirumaalai, Amalanadhipiram.

Thereafter, the Lord with His consorts and Sudarsana Alwar are taken to Sri Varahaswami temple on the banks of Swami Pushkarini and Tirunedunthandakam of Tirumangai Alwar is recited.

After the Thirumanjanam and Chakrasnanam, Theertha prasada will be distributed to the Ghoshti. During the Tiruvaaradhana, Ghoshti recites Tiruppalliezhuchi, Tiruppavai, Tiruppalandu, Kanninunsiruththambu, Koil Tiruvoymozhi, Ramanuja Nootrandadhi and Upadesarathnamala of Swami Manavalamaamunigal.

Brahmotsavam concludes

Brahmotsavam concludes with the evening session of Dhwaja Avarohanam event which is followed by a recitation of Ramanuja Nootrandadhi and Upadesarathnamala. Navarathri Bramhotsavam which happens once in 3 years also follows the same recitation pattern.

It is Sri Ramanuja who established rituals and practices in Tirumala. It is a miracle that tradition is still exists and followed without any compromises even after 1000 years and TTD plays a major role in continuing the legacy.

Peculiar Terminology – Tirupati Balaji Temple

Posted on by

Article by – Sri T.K. Krishnaswami Thathacharya

Peculiar Terminology

Our ancient Hindus tried to focus the infinite powers and attributes of the invisible divinity in a visible image for ministering to our spiritual welfare.

The Mahabharata (Mausala Parvam Chapter – V) states the origin of image worship. It is unknown when the Lord came to have a birth on the Vengadam Hills of His own choice (Svayam Vyaktam). The Lord’s attractive magnetic smile with coral lips of imposing image form seems to have been there from an unknown date.

This temple of Lord Venkateswara existed centuries ago and was administered by Chola, Pandya, Marathas, VijayaNagara kings, the British Mahants and other local chieftains from time to time.

During the rule of each dynasty, the names of the departments in the temple and administration changed according to the language used. It is interesting to note that the names of different departments in the Temple of Lord Srinivasa were also in vogue during the period of different rules.

The following are the interesting names.

Tirumalai

This was used by the Tamil kings and Alwars for Tirumala.

Tiruvengadam

This was used by the Tamil kings and Alwars for Tirumala

Tiruvengadamudayan

This was used by the Tamil kings and Alwars for Lord Venkateswara.

Azagiya Manavala Perumal

This was used by the Tamil kings and Alwars for Bhoga Srinivasa murthi.

Periya Perumal

This was used by the Tamil kings and Alwars for the Main deity.

Vaga padi

A place where Naivedyam is prepared in Tirumala.

Tiruppani Bhandaram

Engineering Department of the temple.

Sri Bhandaram

Finance Department of the temple.

Sabhairs

Committee Chosen by Kings for the temple.

Sthanikaars

The local people who are interested in doing the service of the Lord.

Bokkasam

A place to keep and maintain the silk clothes of the Lord in safe custody and ornaments (Jewellery) and also keeping the records of the Tirumala temple.

Sabera paricharaka

A person to keep all the vessels belonging to the Lord in safe custody and daily keeping them. He has to prepare sandal paste, for the Friday Abhishekam and mix it with the parimalam to the Lord. For the daily Darshan in the early hours, he has to keep the vessels for the pooja.

He has to bring the cot of the Lord to the Sayana mandapam during (Ekantha seva) night and has to take it back the next day.

He has to prepare the Taambulam (a mixture of betel leaves and nuts). He has to distribute the prasadams — as per the custom and usage. In his work, the Bokkasam attendants also have to participate. The silver / gold umbrella is to be taken out during utsavam behind the Lord.

Peishkar

Once upon a time, the peishkar was the only person in Tirumala looking after the temple and other departments. The name was used and started by the mahants. He was in charge of the Temple routine and supervision of the temple departments. Nowadays, the Assistant Executive Officer in the Tirumala temple is called as ‘Peishkar’.

Uttara Parpatyadar (or) Parupathyadar

He has to maintain the temple routine of the temple and inform the officers and Jeeyars about it.

TIRUMALA TIRUPATI DEVASTHANAMS ADMINISTRATIVE BUILDING — TTD Administrative Building, Tirupati

Huzoor office

In those days, the TTD Administrative Building is known as Huzoor office.

Deepali

Sanitary workers/sweepers etc. in the temple are called Deepali.

Ghantapani

His job is to clean outside Kulasekharapadi and ring the Big Bells during Naivedyam every day and carry a flaming light used as a big torch in the temple.

Nityakatla

Daily utsavams in the temple. click here to explore Daily Utsavams

Varakatla

Weekly routine utsavams in the temple. Click here to explore Weekly Ceremonies.

Pakshakatla

Fortnightly utsavams in the temple.

Masakatla

Monthly utsavams in the temple. Click here to explore.

Salakatla

Annual utsavams in the temple.

Kalpavriksha Vahanam - Grand Festival in Tirumala — Kalpavriksha Vahanam – Grand Festival in Tirumala

Chandana paani

This person is to bring clean clothes properly to the Moolavirat (Main deity) to be offered to the saalagramas and the holy feet of the Lord. He has to prepare sandal paste daily for the Lord.

Padikavali – Mahadwaram

The main entrance of the temple is called as ‘Padikavali’.

Jiddu

The small doors of the main entrance (Mahadwaram) in the temple.

Dafedar

Chief peon of the temple.

Navbhatkaana

It is a north Indian Drum. The music is played in mornings and in evenings in the Tirumala temple by this instrument.

Pounji (Diviti)

A Lighted long torch lamp held by hand. A flaming light.

Parakamani

A place where the Hundi offerings of the pilgrims are counted.

Mahathaadulu

Office attendees in the temple.

Jam Ghanta ochi

A person beating the bell with his hand while going in front of a procession during harati time.

Mafi cherapulu

Asking for forgiveness or praying by Archakas to pardon any mistakes done during Aradhana or otherwise. It is called as Padaseva.

Kaikaala Reddy

A person to tie the curtains and remove them and to bring the keys from Jeeyangar Mutt. He is also vahana bearer.

Japra

A Mixture of Sandal powder, camphor (white) and Kumkuma puvvu (saffron).

The above are the important and daily used terms in Tirumala Temple according to the custom and usage.

Om Namo Venkatesaya

Nityotsavas (daily ceremonies) – Tirumala

Posted on by

NITYOTSAVAS

The utsavas of the Lord held throughout the year can be divided into

Nityotsavas (daily ceremonies),
Varotsavas (weekly ceremonies),
Masotsavas (monthly ceremonies) and
Varshikotsavas (annual ceremonies).

Let us try to know about them briefly.

Every day several sevas and utsavas are held for the Lord in Tirumala right from early morning till night. Let us discuss them in brief.

SUPRABHATHAM

(WAKING UP THE LORD)

The first service offered to the Lord in Tirumala is Suprabhatam (Waking up the Lord). Waking up Srinivasa Prabhu lying down in the silken bed in Shayana Mantapa (Bed Room) is called Suprabhatam.

Every day early in the morning the Acharyas sing at the Golden Entrance the verses from the Suprabhatam such as “Kousalya Supraja Rama…” just as one of descendants of the Annamacharya family sings “Meluko Shringara raya” to wake up the Lord. At that time, the priests, jiyyangars, officers of the temple, and those devotees who paid for the Suprabhata Seva will be waiting eagerly at the Golden Entrance for the doors of the temple to be opened.

The doors of the Golden Entrance are opened after the completion of the Suprabhatam recital by the Acharyas. All the people go there one by one to have a glimpse of the Lord and to receive haarathi (camphor lit), teertham (holy water) and shathari (the symbolic feet of the Lord). The devotees of the Aarjitha Seva also go to see the Lord. The vision of the Lord from head to feet in this seva is called “Visvarupa Sandarshanam”. It cleanses you of all your sins.

Hence, it is said, “Padadarshanam papa vimochanam,” that is, the sight of the Lord’s feet redeems you of all your sins.

TOMALA SEVA

(GARLANDING SERVICE)

Garlanding the main deity and utsava deitites of Lord Sri Venkateshwara along with other idols with flowers and sacred basil is called Tomala Seva. The way the garlands are hung down from the shoulders of the Lord is called Tolmalai. This, in turn, changed to Tomala. Tol means shoulder. While those who paid for the seva can participate in this, there is no entry for anyone in the evening Tomala Seva.

The priests decorate the main deity with the garlands brought by the Ekangi (a recluse) or Jiyyangars from the flower room. The seva takes place for about half an hour.

KOLUVU

(COURT)

After the Tomala Seva, there will be Koluvu (Court) for Koluvu Srinivasa Murthy who is placed on the throne in the Snapana Mandapa of the Golden Entrance. The particulars of tithi (the number of the day in a month), vaara (weekday) and nakshatra (the presiding star) of the day are read from the Hindu Calendar (Panchanga Shravanam) along with the income and expenditure statement of the earlier day to this deity.

Later the Lord is offered the mixture of jaggery and sesamum flour as naivedyam.

On the Dhvajaarohan day (Flag Hoisting of Garuda), the first day, however, the Koluvu takes place before the Golden Entrance. Every day in the Koluvu, Srinivasa gives rice along with betel leaves and honorarium (dakshina) in charity (Tandula Daanam) to the priests. The priests bless Lord Srinivasa to be wealthy every day (Nityaishvaryo bhava). This takes place in complete solitude.

SAHASRA NAMAARCHANA

(WORSHIP WITH THOUSAND DIVINE NAMES OF THE LORD)

After Tomala Seva, Sahasra Namaarchana is done to the main deity every morning. Reciting the thousand divine names of the Lord, the holy feet of the Lord are worshipped with the basil leaves offered by the Jiyyangars. Later the basil at the feet is taken out to worship Sri Maha Lakshmi reciting her 24 divine names. It takes place for about half an hour. The devotees can participate in this on payment of required fees.

In addition to the above, the Lord is worshipped twice reciting his 108 divine names (Ashtottara Shata Namaarchana) after the second and third bells. They are done in solitude. The paid devotees, however, can participate in the Ashta Dala Pada Padmaraadhana as part of the second archana on Tuesdays on payment of required fees.

NIVEDANA

OFFERING OF FOOD

Immediately after the Sahasra Namaarchana, Laddus, Vadas, Tamarind Rice, Pongal, Curd Rice, etc are offered to the main deity and other images of the Lord in the sanctum sanctorum every morning.

The first food offering is called the first bell.
The second one in the afternoon is called the second bell.
The third one at night is called the third bell.

Sweet Pongal called the “Tiru Veesam” bell is offered to the Lord just before Ekantha Seva (Laying the Deity to Sleep). Later, it is offered to Sannidhi Bhashyakara. All these foods are offered by the priests alone.

SHATTUMORA

Prasadams like Curd Rice and sweet Pongal already offered to the main deity are again offered to Ramanuja. Later, Sri Vaishnava Acharyas recite Divya Prabandhas. It is called Shattumora. The Achryas receive the prasadams after the nivedana.

KALYANOTSAVAM

(MARRIAGE CEREMONY)

In the Sri Venkata Ramana Swamy Marriage Pandal of the Sampangi circumambulation, the marriage ceremony (Kalyanotsavam) takes place for Sri Malayappa Swami with Sri Devi and Bhu Devi every noon at 12 O’ clock.

Devotees can participate in this utsava on payment of prescribed fees.

Kalyanotsava is generally conducted as part of special utsavas or on significant occasions.

It was Tallapaka Annamacharya who conducted it as Nitya Kalyanotsava (Daily Marriage Ceremony). That is the reason why the descendents of Tallapaka Annamacharya have the privilege of being kanyaadaatas (those who offer daughters in marriage) in these ceremonies even today.

This Nitya Kalyanotsavam is performed every day without fail except during special Utsavas like Brahmotsava, Pushpa Yaga, and Pavitrotsava. The devotees who participate in this ceremony get prasadams of the Lord.

DOLOTSAVA

(SWING CEREMONY)

There will be a Dolotsavam or swing ceremony for the Malayappa Swami along with his consorts at 2 p.m. every day in the Mirror House (Addala Mantapam) at the instance of the devotees who pay for it only.

This service will not be available if there are no paid takers.

ARJITHA BRAHMOTSAVA

There will be paid Brahmotsavam for Sri Malayappa Swami along with Sri Devi and Bhu Devi in the Vaibhava Mantapa situated in front of the temple at the instance of the devotees who pay for it. It will be conducted after the Kalyanotsava.

VAAHANA SEVALU

(CARRIAGE SEVICE)

Devotees can offer carriage service for Lord Sri Venkateshwara if they so desire on payment of prescribed fees. It will not be held in the absence of paid requisitions. There will be mainly Garuda Vahana, Hanumantha Vahana, Pedda Shesha Vahana, etc. every day at 2 pm in the Vaibhava Mantapa situated in front of the temple at the instance of the devotees only who pay for it.

ARJITHA VASANTOTSAVA

Arjitha Vasantotsava will be held again at 3 pm everyday for the paid devotees only in the Vaibhava Mantapa situated in front of the temple for Sri Malayappa Swami alongwith Sri Devi and Bhu Devi.

SAHASRA DEEPALANKARANA SEVA

(SERVICE WITH THOUSAND LAMPS)

Every evening at 6 O’Clock there will be Unjal Seva (Swing ceremony) known as Sahasra Deepalankarana Seva in the Koluvu Mantapa (Court) situated on the southeast side of the temple outside. Malayappa Swami along with Sri Devi and Bhu Devi is taken in procession to the Pandal where a thousand lamps are lit for the Unjal Seva. Those who paid for the Seva can also participate in this.

It is conducted every evening without fail. After the Sahasra Deepalankarana Seva, the Lord is taken in procession in the wider circumambulation path. Sahasra Deepalankarana Seva, however, is offered to Rukmini and Sri Krishna on the day of Rohini star and to Sita, Rama and Lakshmana on the day of Punarvasu star every month.

On the day of Arudra star, there will be a procession of Sri Ramanuja idol in a palanquin opposite to that of Sri Malayappa Swamy.

EKANTHA SEVA

Ekantha Seva (Leaving in Solitude) is also called Panpu Seva (Going to Bed) or Pavvalimpu Seva (Putting to Sleep). This last seva is quite important in the daily programmes of Tirumala Lord’s temple. Sarva Darshanam (free entrance for all) is stopped at the time of Ekantha Seva.

In this seva Bhoga Srinivasa Murthy is placed in the golden swing cot hung in the Shayana Mantapam (Bed Room) by silver chains. One of the descendants of the Tallapaka family will be ready in the Ramulavari path to sing a lullaby for the lord. There will be a camphor plate (haarathi) sent on behalf of Tarigonda Vengamamba.

As the paid devotees sit and watch in rows, Annamayya descendants sing the lullaby, “Jo Achyuthananda Jo Jo Mukunda…” and the pearl haarathi of Tarigonda Vengamamba is offered to the Lord. Lukewarm milk and the panchamritha prasadam prepared with several fruits called “Meva” are distributed to paid visitors.

At the end of this, the doors of the Golden Entrance are closed.

5 Idols of Tirupati Balaji – Pancha Berams

Posted on by

Pancha Berams of Tirupati Balaji

Lord SRINIVASA is

the heavenly Wishing Tree (kalpa taruvu) to those who yearn for Him,
gold to those who hold his hand,
advance honorarium to those who worship Him,
a diamond on hand to those who serve Him,
the Ultimate God to those who conceive of Him,
fulfiller of desires and an unforgettable God,
a form of ananda to those who are lost in his praise,
a miraculous doctor who gives issues even to the barren,
a resident of Ananda Nilaya and
a saviour to the grief-stricken.

Utsavams / Sevas

That is why, the devotees continuously stream to Tirumala hills for a glimpse of the Lord who is like gold in the fist. Some choose to participate in the early morning ‘Waking up Service’ (Suprabhata Seva) of the Lord, and offer worship (Archana) and naivedyam (food).

Some participate in the daily ritual of the Lord’s marriage to witness the glory. (Kalyanotsavam)

Some participate in Poolangi Seva (Garlanding Service) and Tiruppavada Seva (offering of huge heaps of tamarind rice and other prasadas to the main deity as a veil between the deity and the devotees on Thursday), while some others participate in Abhisheka Darshan (ablutions) of the Lord on Friday and go into raptures.

Thus devotees participate in kalyanotsavas, Brahmotsavas, Vasanthotsavas and other ceremonies to receive the grace of the Lord.

In this context, the devotees, however, get a genuine doubt. Is the deity of Lord Srinivasa the same in all these utsavas or different? If different, how many deities are there? How distinctly are the services offered to each of them? Let us look into the details to dispel these doubts, to some extent.

The self-manifested deity of Lord Sri Venkateshwara in Tirumala shrine receives rituals of worship and offerings as per the most ancient Vaikhanasa Agama. Devotees attribute to God whatever is relevant to them and follow a prescribed method of worship (Upasana). That is why, we conduct services of bathing (abhishekam), worship (archana), feeding (naivedyam), the procession (ooregimpu), going to bed (Panpu seva), etc. to God.

Pancha Berams (Beram means an idol or deity)

Since the presiding deity is stationary, we can’t offer all the services, especially taking it in a procession or laying it in bed. Hence, the Agama science has allowed five kinds deities (Pancha Beras) for this purpose.

They are

Dhruva Beram (Presiding Deity),
Kautuka Beram (Sri Bhoga Srinivasa Murthy used for daily worship),
Snapana Beram (Sri Ugra Srinivasa Murthy used for ablutions),
Bali Beram (Sri Koluvu Srinivasa Murthy, the supervising deity for offering oblation to the secondary gods and goddesses of the temple, and
Utsava Beram (Sri Malayappa Swamy, the Processional Deity).

The five-idol system of the Vaikhanasa Agama is followed in the Tirumala shrine. Utsavas are performed for different idols here.

DHRUVA BERAM

The presiding deity or main deity is also termed mula virat, dhruva murthy, or mula beram. This idol of Salagrama stone is a self-manifestation of the Lord wearing a disc and conch in the sanctum sanctorum of Ananda Nilayam. It is about 8 feet high. There will be mainly tomala seva (garlanding service) twice and archana (brief worship) and naivedyam (food) thrice for this deity.

Devotees queue up to see this deity every day.

Every Tuesday as part of the second archana, this main deity with Sri Maha Lakshmi on his chest is offered Ashtadala Pada Padmaaraadhana with 108 gold lotuses. Every Thursday there will be Tiruppavada seva and Netra darshana (glimpse of Lord’s eyes) in the morning, and Poolangi seva (garlanding service) in the evening. In the early hours of every Friday, there will be Abhishekam (bathing with holy waters) to this deity with spices.

Click here to learn more about DHRUVA Beram.

KAUTUKA BERAM

This deity is called Bhoga Srinivasa Murthy or Manavalapperumal. The deity with four hands and disc and conch is a small replica of the main deity by all means. It appears this silver idol of 1.5 feet high was presented by Pallava Queen Samavai in 614 AD. It is always kept at the feet of the main deity of Lord Venkateshwara.

It is bathed with the holy waters of Akasha Ganga every day and with one thousand and eight silver vessels (Sahsra Kalashabhishekam) before the golden entrance every Wednesday morning. There will be Ekantha Seva or Pavalimpu Seva (Going to bed in privacy) every night for the deity. During Dhanurmasa (period of Tiruppavai vratham of Andaal), however, the deity is replaced with that of Lord Krishna with butter in his hand for this seva.

BALI BERAM

This idol is known as Koluvu Srinivasa Murthy or Lekhana Srinivasa Murthy. It is made of five precious metals and resembles the silver idol of Bhoga Srinivasa Murthy. A court (Koluvu) is held in the Snapana Mandapam on the golden throne supported by sculptured lions every day after Tomala Seva before the Archana.

In this court, Koluvu Srinivasa Murthy is offered royal felicitations with chatra (the royal umbrella) and chamara (a fly-flap) befitting an emperor. The particulars of tithi (the number of the day in a month), vaara (weekday) and nakshatra (the presiding star) of the day are read from the Hindu Calendar (Panchanga Shravanam) along with the income and expenditure statement of the earlier day to this deity.

Koluvu Srinivasa Murthy is the supervising authority of the temple’s income and expenditure.

SNAPANA BERAM / Ugra Srinivasa Murthy

The Snapana Beram is also known as Ugra Srinivasa Murthy, Venkatatturaivar or Snapana Murthy. It is 25 inches high. The idols of Ugra Srinivasa Murthy along with Sri Devi and Bhu Devi are made of five precious metals.

They were used for the utsavas in the past. This practice was dispensed with in the 14th century as some untoward incidents occurred in one of the Brahmotsavas. On Kaisika Dwadasi however, the procession of this deity is taken out from the temple early in the morning which ends much before sunrise.

UTSAVA BERAM

It is known as Malayappa Swamy or Utsava Srinivasa Murthy. There is a reference to it in 1339 AD.

This deity appears to the devotees in all the utsavas held outside the temple such as

Nityotsavas (daily ceremonies),
Varotsavas (weekly ceremonies),
Masotsavas (monthly ceremonies) and
Varshikotsavas (annual ceremonies).

It is also made of five precious metals and its height is about 30 inches. Since the idol was found in the Malayappa kona (a recess of Malayappa hill), it is called Malayappa Swami.

Besides the above idols, there are many other idols in the Ananda Nilayam such as –

Sri Sudarshana Chakrattalwar,
Sri Sita, Rama and Laxmana,
Sri Rukmini and Sri Krishna,
the retinue of Sri Venkateshwara Swamy such as
- (a) Anantha,
- (b) Vishwaksena
- (c) Garuthmantha, and
the retinue of Sri Rama, viz –
- (a) Sugreeva,
- (b) Angada,
- (c) Ajnapalaka Anjaneya Swami, etc.

A few utsavas are conducted for these idols also.

Sankeerthana Bhandagaram – Inside Tirumala Temple

Posted on by

Sankeerthana Bhandagaram

Adjacent to Sabhera’s room a south-facing room is there. This room has big pillars with beautiful carvings on them. This is known as Sankeerthana Bhandagaram. Some call this room by name Tallapaka Ara i.e., room. There is a board which says that this is Annamacharya Bhandagaram.

This Bhandagaram (treasury) room has wooden doors. On both sides of this entrance, you will find two statues pointing to this room. The statues have guitars (a stringed musical instrument) on their shoulders. The statue on the right side is that of Annamacharya and the statue on the left side is that of Peda Tirumalacharya. The statues and names are identified by the great scholar Late Sri Veturi Prabhakara Shastri Garu.

Poets of the Tallapaka Dynasty

Three poets of the Tallapaka dynasty Annamacharya, his son Peda Tirumalacharyulu, and his grandson China Tirumalacharyulu have composed songs in praise of Lord Venkateswara. They have also written Dandakas (prose hailing the deity) and shatakas (108 padyam’s i.e., Quatrains in praise of their family deity) in Telugu.

Ragi Rekula Ara / Sankeerthana Ara / Tallapaka Ara

Tallapaka poets took care to see that their Keerthanas were engraved on copper plates. These plates were safely preserved in the Sankeerthana Bhandagarams. Because the copper plates were preserved here, people began to call this Ragi Rekula Ara (Room containing copper plates) Sankeerthana Ara (room). As it had Sankeerthanas of Tallapaka poets some named it as Tallapaka Ara (room).

Now so many cassettes are available in the market. So many singers have sung and have been singing the compositions of Tallapaka poets. Almost every day live stage performances are given for all these things – audio and video. The main source for this is Bhandagaram i.e., treasury. This particular room has been playing an important role right from day one when administration of the temple was taken over by T.T.D.

Sankeerthana Bhandagaram room is serving as the hub of all Spiritual Activities of T.T.D. Because of these copper plates, Lord Venkateswara has become a Universal God. His temples are there in almost every important city of the world.

Annamaiah loudly challenges Lord Venkateswara in the following Keerthana.

Ne Nokkada Lekundithe Neekripaku Bathra Medi

Pooni Na Vallane Keerthi Pondevu Neevu

If I were not to be there people would not have come to know about Your Grace or Kindness. You owe Your name and fame to me.

Annamacharya

Annamacharya was a born ‘Advaithi’ i.e., a smartha. But he has worshipped the Vaishnavite God who is being worshipped by staunch Vaishnavite Acharyas. He participated religiously in all utsavas that are celebrated in Tirumala. He even got one room in the precincts of the temple. His statue is carved on the stone wall near the door of the room.

A Smartha becoming a Vaishnavite is a wonder. The wonder of wonders is he has participated in Vaishnavite rituals of the temple and having a statue engraved on the wall should be considered as the most wonderful thing.

Lord Venkateswara has addressed Annamaiah as Mama i.e., father-in-law. Even today during Kalyanotsavams that are performed Annamaiah happens to be Kanya Daata. According to popular belief, Annamaiah is the incarnation of Lord Venkateswara’s Nandaka Khadga. He has composed nearly 32 thousand keerthanas dealing with Yoga, Sringara, Vairagya etc.

Nobody has sung and composed songs on the Greatness, Generosity, Kindness, Benevolence, Bhaktha vatsalata, Saranagatha Vatsalya etc., of Lord of Seven Hills Sri Srinivasa, like Annamaiah. Even Puranas it seems have failed to explain His greatness. Where everybody has failed there Annamaiah has succeeded.

Annamaiah has this to say about his keerthanas:

“Please consider and preserve them as flowers offered to Your Lotus Feet. These are the flowers of Your Fame. Even if one sings only one sankeerthana that is sufficient for protecting him and blessing him. The other keerthanas please have them in your treasury.”

He i.e., Annamaiah has spent his entire life in the service of Lord Venkateswara.

Peda Tirumalacharya

He ordered his son Peda Tirumalacharya to compose at least one song per day in praise of Lord Venkateswara. Gracefully aged Annamaiah, on phalguna dwadashi day, in the year 1503 became one with his beloved God Lord Venkateswara. In one of his sankeerthanas he has emphasized that You i.e., Lord will protect us by listening to one song or keerthana.

When such is the case please have the other songs or sankeerthanas composed by me in Your treasury. This being the case he would have stored all his songs after getting a room constructed to store them.

Engraving Sankeerthanas on Copper Plates

Originally all his songs were written on dry palm leaves. To preserve them Annamaiah made arrangements for getting them engraved on copper plates. It is believed that the construction, of this temple room – Sankeerthana Bhandagaram would have been completed between the years 1523-30.

After completion of the construction, people would have preserved engraved copper plates of Annamaiah’s songs along with those of Peda Tirumalacharya, Annamaiah’s son, and China Tirumalacharya Annamaiah’s grandson.

It seems Vijayanagara emperor Achyuta Rayalu extended his helping hand to Annamaiah’s son Peda Tirumalacharyulu, in getting the sankeerthanas engraved on copper plates. The mention of Sankeerthana Bhandagaram is found in the inscription of 1541.

Sankeerthana Aralppadu

The inscription clearly says that the arrangements were made for proper lighting of the room – Sankeerthana Bhandagaram i.e., 24×7 lighting and distribution of ‘ATIRASALU’ a kind of sweet pancake to the devotees after naivedyam. On a very grand scale, even music performances were arranged in the name of ‘Sankeerthana Aralppadu’.

Kodai Tirunallu

Around 1545, it seems, during summer they used to celebrate “Kodai Tirunallu” (temple festival) for 20 days continuously. During this festival near Sankeerthana Bhandagaram, offerings were offered to the Lord. The available records reveal all these things.

Even to this day during Nitya Utsavam which starts on Ugadi and goes on for 40 days, near this room every day, Tallapaka Harati is performed to Malayappa Swamy.

Copper Plates

The copper plates that are preserved in this Sankeerthana Bhandagaram room are not of even size. As per their measurements, they are divided into four groups.

Ordinary plates or sheets (saadhaarana rekulu: Abbreviation: Sa.Re)

So far 2531 ordinary copper plates have been found. These plates belong to all the Tallapaka poets. They are approximately 15.5 inches long and 7 inches wide in their size. They used to keep them almost permanently in temples.

Big plates or sheets (pedda rekulu Abb.pe.re)

Only 36 sheets or plates have been secured so far. People call them Ragi Bandalu i.e., copper stones, or Banda Rekulu i.e., stone sheets. They are 28 inches long and 16 inches wide in size. 5 or 6 sheets are hooked together with a metal ring.

They used to put a rod through metal rings and carry them as if it is a palanquins to different places to propagate and popularize those keerthanas. Great renowned research scholar Sri Veturi Prabhakar Shastri went to Ahobila Kshethra and found them after some search.

copper sheets — Note: Not the actual image but this is given only as sample or reference.

Inscription sheets (Saasanapu Rekulu Abb.sa.re)

The total number of sheets procured is ten. Each sheet is 11 inches long and 8 inches wide in size. Even these plates are hooked (4 or 5 sheets in an iron ring) to iron rings.

Long sheets (Nidu Rekulu Abb.Ni.Re)

These sheets are like palm leaves in their size. They have found 119 sheets. Apart from these some incomplete pieces are also found. These sheets are 33 inches long and 2.5 inches wide in their size. Out of these sheets, some have been lost over a while. We have already given the number of copper sheets found after the search.

Even among these available sheets only ordinary sheets are arranged according to the names of poets.