Tirumala Archives - Page 3 Of 19 - Tirumala Tirupati Yatra

Origin of Swami Pushkarini at Tirumala

Posted on by

Origin of Swami Pushkarini

Generally, the term Pushkarini refers to a Theertha Thataakam (Bigger water pond) and Swami Pushkarini is nothing but jala roopam of the Kali Yuga daivam, ‘The Lord Srinivasa’ Himself. That is the Greatness of Swami Pushkarini of Tirumala Hills.

We can list out various facts about Swami Pushkarini from various Puranas, history and hearsay.

The first and foremost acceptable fact among them is thus – as already mentioned above in the beginning — Swami Pushkarini is part and parcel of the Vrajaa nadhi (Holy river) which remains under the Holy feet of the Lord Sriman Narayana at Sri Vaikuntam, also known as Parama Padham, a part brought to Adhi Varaha Kshethram by Garudaalwar at the command of Lord Venakatachalapathy, for His jalakreeda purpose with Goddess Padmavathi Ammavaru.

That is why it is also called as KONERI (kon means Swami, Eri means lake or Pushkarini).

Triveni Sangamam

As we all know that ‘Triveni Sangamam’ is the cluster of (joining of) three rivers namely Ganga, Yamuna and Saraswathi, but in that place where they join, only two rivers are visible to viewers viz. Ganga and Yamuna. River Saraswathi is not at all visible, as she is flowing underneath the two rivers as Antharwahini (flowing deep down below).

So, Goddess Saraswathi prayed to Lord Srinivasa to overcome this difficulty, and finally Lord gave her a boon saying that hereafter, Goddess Saraswathi can settle herself in the Swami Pushkarini itself in the river form visible to human eyes and also be known as Saraswathi Pushkarini along with the name Swami Pushkarini.

In the 11th century, King Saluva Narasimharaya constructed and developed the Pushkarini tank in such a manner useful for taking bath by the yathrikas before going into the temple for Srivari dharshan.

The Northern part of Pushkarini which is near Adhi Varahaswami temple is called as ‘Varaha Pushkarini’ and the part of Pushkarini near Srivari temple side is called as ‘Swami Pushkarini’.

In the centre of the Pushkarini, we find a huge “Neerazhi Mandapam” used during the Teppotsavam festival times. Malayappa swami is taken in procession in the four Mada Veethees, as ‘Veethi Prathakshanam during festival times, surrounding the Swami Pushkarini. Swami Pushkarini is situated in one and a half acre land area.

click here for the Swami Pushkarini location on Google Maps

Beliefs about Swami Pushkarini

Those who do snana (bath) in Swami Pushkarini, will get relief from their Paapa karmas (sins) and they will be given a warm welcome in the punya Lokha when they leave this world.

A prasthaavanam about Swami Pushkarini is found in the Sri Venkateswara Sahasranamam thus: “Swami Theertha Nivaasaaya Namaha” He who does Sandhya Vandhanam even at least one time in the Pushkarini is considered as Maha Thapaswi and he gets Moksha at the end of life.

108 Divya Theerthams

108 Divya Theerthams join in this Swami Pushkarini as Antharwahini. Aakaash Ganga, Paapa vinasam, Jaapaali, Sesha Theertham, etc, to name a few. Saptha Rishis, viz. Athri, Bruhu, Kuthsa, Vasihta, Gouthama, Kasyapa, Aangeerasa Rishis, regularly do the ritual of taking a dip in the Pushkarini before entering the Srivari temple for dharshan.

Muppatthu mukkoti devathaas (33 crore devathaas) take pride in having a dip in the Pushkarini, before swami Darshan.

Sloka 14

Sloka 14 of Sri Venkateswara Suprabhatham says,

“Sri Swami Pushkarini -kaaplava-nirmalaangaa:
Sreyo Arthino-hara Virinja-sanandhanaadhyaa:
Dwaare Vasanthi-varavetha -hathotha Mangaa:
Sri Venkatachalapathey -thava suprabhatham.”

The meaning of this slokha is that even the so-called dignitaries in the Deva Lokham, like Brahma and Shiva come down to earth to take a bath in Swami Pushkarini to clean their celestial body and purify themselves before entering the swami temple for darshan and getting His mercy and favour.

Sri Sudarsana Alwar

During festival times, like

Vaikunta Dwadasi,
Rathasapthami,
Padmanabha vratham,
Kaisika dwadasi,

Sri Sudarsana Alwar is taken for Snanam (sacred bath) in the Varaha Pushkarini on behalf of the main deity.

An interesting anecdote

One time, the veteran Upanyasakar (commentator) came to Tirumala for Srivari darshan and he was doing the Sandhya Vandhanam ritual in the Swami Pushkarini.

At that time a layman took a dip in the Pushkarini saying GOINDA, GOINDA repeatedly. The wrong Utterance of the fine holy word GOVINDA, as GOINDA by the layman, perplexed Swamiji very much. He thought of correcting the layman by calling him nearer.

At that moment a surprising thing happened. The layman was raising his hands above the head in the direction of Lord Venkatesa, and started uttering the following words.

“O, Lord, Venkateswara! Last year also I came here and called you ‘GOINDA’ and as a Prati Upakaaraa, you are kind enough to bring me here this year also to have a bath in the Pushkarini and to have a nice dharshan of you! What a kind of name you have! I cannot explain in words”.

The moment Swamiji heard these words of the layman, felt ashamed of his thought of calling him near for correcting his words. He thought for a while, “When the Lord himself likes the layman calling Him “GOINDA”, who am I to correct it as GOVINDA?”

Procedure for swami darshan

There is a prescribed procedure laid down in shashtras to be followed by everyone, Whoever comes to Tirumala for Srivari darshan, should first take a bath in Swami Pushkarini and then visit the Adhi Varaha swami temple, only then they should try to get into the temple for Swami darshan.

But nowadays devotees do not adhere to this strict procedure as they are afraid that they will miss the main Lord’s darshan if they follow the procedures either because of heavy rush or because of their heavy schedule.

Among Alwars, Kulasekhara Alwar’s mention of Swami Pushkarini is apt and worth noting here. In his Perumal Thirumozhi Prabhandam, Alwar mentions Swami Pushkarini as “ Koneri” and wishes that it would be nice and worthy for him to take birth in the Thiruvekatamudayan’s hill, at least as a stork bird in the Koneri Theertha Thataakam.

The devotees to the Tirumala Hills are advised to come prepared to stay on Tirumala Hills to have Swami Darshan as per the procedures laid down in the shashtras as well as by God Himself.

Anandanilayam

Posted on by

Anandanilayam – Tirupati Balaji Temple

The term “Anandanilayam” means the source of spiritual pleasure. One can feel no thought about his home when the Vimanam from outside and the God within the shrines are seen. It is ‘Ananda’ indeed of a superior type.

This Ananda Nilaya Vimana is referred to at the end of King Sankha’s episode. The self-same Vimana is referred to and described to have been concealed from the view of the sages by the sway of our Lord’s maya. The sudden appearance and disappearance of such a colossal and wonderful structure as that of an effulgent Vimana in the firmament incited the curiosity of the sages who assembled there.

Tirumala Temple

They revolved in their minds all memories about the wonderful Vimana and felt as though they had been transported to the world of wonders. The sages then resolved to observe rigorous austerities to invite the attention of Lord Srinivasa to favour them again with the sight of the Vimana which they witnessed.

Agastya who was chosen as the leader of sages strictly guided that Astaksharajapa (repeating the name of Narayana) was the surest and effective means to win the Lord’s favour towards the achievement of the desired object.

In the course of their completion of trance (a state of mystical absorption). They observed to their great astonishment the self-same vimana of the effulgence of the golden structure there on. Such a phenomenon in firmament towards the pushkarini of Lord Srinivasa caused horripilation and instilled awe and inspiration in the minds of the sages.

They observed the Lord blazing forthwith His divine ornaments in the middle with a halo around. The Lord’s face is prominent with His enrapturing smiles. Swami with Goddess Sridevi and Bhudevi on either side shedding lustre blesses the devotees with utmost affection and compassion. The pleasure that the sages desired transported them to the highest spiritual plane which they never enjoyed before or till then.

Anandanilayam of Tirupati Balaji Temple

A Divine Power

The “Maya” has been incorporated to convey the sense of supernatural power to present wonderful objects (Acharya Karatva Sakti). The vedas and puranas closely follow evidence the fact that the term “Maya” conveys only the sense of divine wisdom and supernatural power to show the realities and not the unrealities which incite wonder in the minds of the spectators.

Anandanilayam is the effulgence of Lord Narayana or Srinivasa. The repetition of the Narayana mantra (hymn) or Govinda has a lot of effect in Tirumala.

As the sages worshipped the Lord by repeating the name “Om Namo Narayana” the same repetition by the Bhaktas at Tirumala will bring them all prosperity and happiness moreover those who recite Vishnu Sahasranama at Tirumala will be redeemed of all planetary bad effects.

This Anandanilayam is the abode for all those who came with different vows so that the Lord inside protects them and gives them as to what they want.

Click here for TTD’s official booking portal

Vishnu Maya Kendram

The Tirumala Ananda Nilayam of Lord Srinivasa is a “Vishnu Maya Kendram”. It means that the Lord with His magnetic pull attracts lakhs of Devotees and protects His Bhaktas. The very sight of Anandanilayam is to show the mercy of the Lord. A spiritual pleasure ever be experienced only in Tirumala Anandanilayam.

Om Maya Gooda Vimanaya Namah

Tirupati Balaji – Navaratri Brahmotsavams

Posted on by

Tirumala Sri Vari – Navaratri Brahmotsavams

The divine name, “Venkateswara” means the Supreme Lord who removes sins, and blesses us with Nectar, Energy, Prosperity & Wealth. Lord Venkateswara is considered the “Kali-Yuga Varada”, that is ‘the boon-granting Lord of “Kali- Yuga”.

It is believed that Lord Sri Venkateswara enjoys Utsavams-(according to scriptures the Lord is “Utsava Priya” (fond of festivals)) the most important and significant fete celebrated annually is the Brahmotsavam. It is said that people, who have the good fortune of seeing the divine appearance of Lord Srinivasa even for a moment, attain salvation.

It is believed that by having a darshan of the Lord, one gets instantly energized by the deity, and receives blessings. The darshan of swami or a ritual is said to positively invoke the insight that can be life-changing.

Can obtain blessings

When devotees cannot travel from their places to Tirumala, they can visualise the Lord through the live telecast of the SVBC channel. Sacred utsavams/ rituals, even by watching indirectly also give us happiness and also invigorate our subtle body with mental strength and momentum.

The dictum ‘Aathmaanam Vidhadhi’ (get to know the soul) can be achieved even through sincere indirect darshan of the Lord. This will lead us to achieve logical thinking and understanding of the underlying science and deeper meaning of festivals. Sincere participation in these even remotely will help all obtain the blessings of the Lord and a joyous atmosphere.

Adhikamaasam

Srivari Brahmotsavams is also known as Saalakatla Brahmotsavams and Navaratri Brahmotsavams. Whenever Adhikamaasam (intercalary month in the lunar calendar) occurs, it is a tradition at Tirumala temple to hold the Brahmotsavam festival twice that year.

First one is called Saalakatla Brahmotsavam (Annual Brahmotsavam).
The Second, Navaratri Brahmotsavam, is held again for nine days during Navarathri.

The difference between the two Brahmotsavams

Whenever two Brahmotsavams (Saalakatla Brahmotsavams and Navaratri Brahmotsavams) are held, the significant feature is that only once the Dhwajarohanaavarohana rituals are held – that is, during the first one. While the Saalakatla includes an event called Rathotsavam, there are a few more differences between the two Brahmotsavams.

During Salakatla Brahmotsavam, Golden Chariot (Swarna Rathotsavam) will be held, whereas during Navaratri Brahmotsavams, Pushpa Pallaki-chariot Vimana Seva will be held.

Navaratri Brahmotsavams starts with…

One day before the commencement of Brahmotsavam, rituals named Ankurarpana and Senadhipathi Utsavams are performed. Ankurarpana means making a beginning or making a Sankalpa.

Processional Utsavams Granting DIVINE Darshan

Peddasesha Vahanam

The seven hoods of the Serpent God are said to represent the seven hills of Lord Venkateswara. Tirumala Hills, the abode of Lord Venkateswara is said to be the manifestation of Lord AadiSesha. That is why it is also called as ‘Seshachala’.

It is said that the Lord bestowed on AadiSesha the honour of being His first Vahanam during the utsavam in appreciation of his services to Him.

Chinna-Sesha-Vahanam

The Lord is taken out in a procession in the golden five-headed ChinnaSesha Vahanam -believed to be the serpent God Vasuki as His vehicle. Vasuki is the Serpent God (one of the 8 great Naga Kingsalso one of the protagonists of the Ksheera Saagara Madhanam (the churning of the ocean).

In Bhagavad Gita Lord Sri Krishna says that; SarpaanaamAsmiVasukih. (10.28) – (Of serpents I am Vasuki, the chief.)

Hamsa Vahanam

The procession of the Lord is on Hamsa (Swan) Vahanam and in the attire of Goddess Saraswathi, the presiding deity of Vidya (learning) holding the celestial Veena in the hands. By riding on Hamsa Vahanam, Lord Venkateswara is showing that He is the Supreme God of Learning and guides mankind to lead a sanctified life bestowing on it the discriminatory wisdom to shed bad qualities and retain noble virtues.

Simha Vahanam

Lord assumed the form of half man and half lion in His Narasimha Avathara. Lord Sri Krishna says in the Bhagavad Gita “He is the Lion among the animals.” Mrugaanaam cha Mrugendroaham- Know me to be the lion amongst animals” (10.30).

Through this avatar, the Lord points out that He is the God of Gods; protector at the time of need – and to make true the words of Prahlada that God is in existence everywhere.

Muthyapu Pandiri Vahanam

Sri Devi and Bhu Devi with Lord Malayappa Swami in the Muthyapu Pandiri Vahanam — a pandal-shaped palanquin decorated with a canopy of expensive and resplendent milky white pearls — pearls are said to be a symbol of purity and royalty. Through this alankaaram, Swami spreads the message of peace, love and coexistence in society.

Kalpavruksha Vahanam

KalpaVruksha is the divine tree of life that provides the fulfilment of wishes and other material gains of the devout. Swami bestows boons and fortunes to His devotees fulfilling their righteous wishes on this Vahanam.

Sarva BhoopalaVahanam

Through this Lord spreads the message that all the Dikpalakas (guardians of the eight cardinal directions) governing the universe are under His direct control and vigilance. All living beings sustain and prosper only when nature is bountiful without any ‘Ativrishti’ (excessive rain) and ‘anavrishti’ (scanty rain).

Mohini Avataram

Lord dressed in exquisite attractive female attire in an exquisitely decorated ivory palanquin with a golden parrot in the right hand and a long mangala sutra made of gems and diamonds in the other. This form represents the Mohini Avatharam.

The lesson He teaches is that of the drastic and dramatic consequences of losing one’s conscious awareness. Humans should always show Chaturatha for good purposes only.

Garuda Vahanam

This procession is considered by many to be the most auspicious of all the events in Brahmotsavam. In Srimad Bhagawad Gita Lord Sri Krishna says that, He is Garuda among the birds(Vainatheyatcha Pakshinaam). Garuda is prominently eulogized in Puranas for his knowledge, strength and power.

One of the seven hills among the Tirumala hills is named after Garuda ‘Garudaadri’.

Lord Malayappa Swamy sits alone in dignity with His feet like red lotuses in the hands of Garuda that look like a pack of nascent leaves. The Lord is adorned with antique and precious ornaments like Makara Kanti and Lakshmi Haaram adding grandeur to the procession.

On this day, the Lord is also adorned with Goda Devi garlands from the temple of Srivilliputtur.

Hanumantha Vahanam

The Lord grants darshan as Sri Ramachandra with Lord Hanuman as his vehicle holding a golden Bow and arrow. Lord Hanuman, undoubtedly the greatest and most ardent devotee of Lord Sri Rama, is known for his righteousness, courage, strength, valour and discriminative intelligence.

The Lord sends out the message that humans can, through the path of true devotion, complete surrender and service to God, one can purify themselves and attain immortality.

Gaja Vahanam

Among all animals engaged in the service of the Lord, the elephant occupies a special place, being the celestial vahanam of Sri Mahalakshmi. To please His consort and to bless the devotees the Lord adorns Gaja.

The vahanam and the concept behind this is a reminder to everyone that the Lord always rescues the true devotees from all sorts of risks and troubles like he did for the Gaja from the threat of Crocodile (GajendraMoksham).

Surya Prabha Vahanam

Lord Aaditya is described as born from the eyes of Lord Sriman Narayana (Chaksho! SuryoAjaayathah!-PurushaSooktha) – the Lord, the Creator, who has Sun as His eyes glitter brilliantly to make the Sunshine. The Lord is also referred to as Surya Narayana.

Mythology says that Sun God (Lord Surya) is the key architect of the life of humans, plants, and animals from whom powerful luminaries receive luminosity in the cosmos. Through this darsanam, Lord Venkateswara advises all to pray to Lord Surya Narayana Swami for granting sustained well-being — making life free of physical ailments.

Chandra Prabha Vahanam

Both these vahanams (Surya-Prabha-Vahanam and Chandra-Prabha-Vahanam) signify that Sriman Narayana Swami is the cause for Time -arising out of Lord Vishnu who is Kaala Swaroopa and Kaala Niyaamaka, the governing Lord of Time.

He is also known as Kaala Purusha (the personification of the presiding Deity of Time). The eternal fact that “Time and Tide wait for none” is reinforced by the Lord through these related processions and one should perform the prescribed duties faithfully and lead a pious life.

Ashwa Vahanam / Aswa Vahanam

The Lord takes this avatara to fight the evil in the society and protect the righteous. A horse is a symbol of abundant energy. Kalkiavataara brings forth His saying in the Bhagavad Gita” ParitraanayaSaadunamm, Vinasayaya cha Dushkritam”.

The message for mankind is clear — keep away from KaliDosha and pray to the Almighty to ward off the impact of wrongdoings.

Chakrasnana

The nine-day Navaratri Brahmotsavams concludes with the Chakrasnanam. On the ninth day morning; the last day of the Brahmotsavam, a special abhishekam known as Avabhrutha Snaanam is held for the Utsavamurthy of Lord Venkateswara and his consorts — Sri Devi and Bhu Devi.

SnapanaTirumanjanam (celestial bath) is performed to the deities followed by the immersion of the idol of Chakrathalwar.

Final Word

Along with the very well laid out religious procedures, the granting of Darshanam by swami with Ammavarlu to the devotees adds to the grandeur of the Utsavam and is a very important and divinely ordained practice.

While direct darshanam is dedicated, even sincere indirect darshanam through media, can to a very great extent, add exaltation to the process.

Article posted by – – Sri K. Vamanan Nampoothiri

AdiVaraha Kshetra

Posted on by

AdiVaraha Kshetram

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

AdiVaraha Kshetra

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

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

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

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

Ananda Nilayam Tirumala

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

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

Festival of Kshetrapalaka

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

Establishing Mada Veedhi (Mada Streets)

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

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

Rituals

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

Creating Tirupati

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

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

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

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

Vedic Time Management at Tirumala (24 Minute Segments)

Posted on by

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

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

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

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

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

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

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

Vedic Time Management Technique

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

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

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

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

It’s all about Time Management in various Aspects

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

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

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

Daily Darshan

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

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

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

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

Sri Godambika Sri Vratam Nirattotsavam

Posted on by

Sri Godambika

Godambika or Goda Devi or Andal as popular in Tamil Vaishnava Tradition are the names of the same great person. Godambika was the only female of Vaishnava Dharma among the 12 alwars or azhwars.

She was praised as the human incarnation of Goddess Bhudevi as a baby found in the Tulasi Garden at Sri Villiputtur having not been born from any mother’s womb. Vishnuchitta or Periyalwar while collecting Tulasi leaves for preparing garlands for Lord Vishnu’s worship found this female baby in the Tulasi Garden brought home and started nourishing.

Thus she was brought up as the daughter of Vishnuchitta. Since her childhood, she had been a staunch devotee of Lord Vishnu. She took worshipping Lord Vishnu as the only prime duty of her life. While growing up, she used to adorn her hair with garlands to be offered to God.

Andal Thiruvaadipooram / Goda Devi Dressed up as a child - Godambika or Goda Devi or Andal — Goda Devi Dressed up as a child – Godambika or Goda Devi or Andal

Vishnuchitta who had no knowledge of this used to offer those garlands to the God Vishnu. One day he saw his daughter’s hair on a garland and worried badly. He observed fasting for the mistake done. Then he had a dream in which Sri Ranganatha Swami (an aspect of Lord Vishnu) asked him to offer the garlands to Him every day only after Godambika bedecks them first.

It became a practice in the Temple ever since to offer the garlands in that manner only. Then onwards she was called Amuktamalyada in Sanskrit and Cudikodutta nacchiyar in Tamil. Godambika’s devotion and love for Lord Vishnu were growing stronger and stronger. She had a strong desire to be the spouse of Sri Mahavishnu (Vatapatra Sayi) of Sri Villiputtur.

Hence she decided to perform a one-month length austerity worshipping Lord Vishnu just as the Gopikas performed Katyayani Vrata in the Dvapara Yuga to procure Sri Krishna as their husband. The day she began the austerity, was the first day of Dhanurmasa.

Thus during those 30 days, she wrote 30 Pasurams praising Sri Maha Vishnu. At the end of the 30th day, Sri Ranganatha graced and accepted her hand in marriage. Thus she became the spouse of Sri Ranganatha Swami. The thirty pasurams written by her occupied a very prominent place among the four thousand PASURAMS written by all the 12 Alwars.

Tiruppavai Vratam at Tirumala

Since that day in all the Vaishnava Temples, a festival has been celebrated for Thirty Days in the entire Dhanurmasa by the name TIRUPPAVAI which means “The Austerity of the Divine Goddess”.

As in all the other traditional Vaishnava temples in the Tirumala Temple also this TIRUPPAVAI is grandly celebrated. As a part of these celebrations at Tirumala in the early morning, instead of Suprabhata the recitation of the Tiruppavai Pasurams of Sri Godambika is done in the Sanctum Sanctorum.

On the bosom of Sri Venkateswara Swami just by the side of the small idol of Sridevi a golden parrot is decorated in all the thirty days of Dhanurmasa.

Nirattotsavam at Tirupati – Sri Govinda RajaSwamy Temple

While Dhanurmasa is celebrated on the Tirumala hill in this manner the Nirattotsavam is celebrated as a part of the Dhanurmasa festival at Sri Govindarajaswami Temple (clicking here will take you to Google Maps) at Tirupati.

Nirattotsavam is an annual festival performed for seven days before the annual BHOGI festival.

The NIRATTAM means ABHISHEKA or Sacred bath to the Goddess. The sequence of the daily events in the seven-day festival is performed in the following manner. After the early morning Dhanurmasa Puja at the Govindarajaswami Temple, the idol of Godambika is brought out in a beautifully decorated Palanquin to the banks of the Ramachandra Pushkarini through the holy streets surrounding the Govindaraja Swamy temple.

There on an elevated platform of Niratta Mandapa, Goddess Godambika is seated to be visible to all the devotees and starts the performance of Nirattam (Abhishekam) with sacred waters, cow milk and other panchaamritam reciting various Suktams like Sri Sukta, Bhu Sukta, Nila Sukta etc. After Nirattam or Abhisheka, the priests offer Naivedyam or Sacred Food to the Goddess.

Then Sattumora prayers are recited followed by the Divine Assembly called ‘Asthanam’. This process goes on till the evening. In the evening, Goddess Godambika is well decorated with flower garlands and seated in the Tirucchi vahanam.

A procession starts from the Ramachandra Pushkarini through the holy streets and the Goddess is brought back to the temple of Sri Govindarajaswami while the Vedic scholars chant Vedic hymns and the musicians play on various instruments throughout the procession.

In this manner, this NIRATTOTSAVAM is celebrated for seven days.

Bhogi Teru

On the eighth day i.e., BHOGI which is the previous day to Makara Sankranti the BHOGI TERU festival is performed with festive fervour. As a part of this festival, the well-ornamented idols of Sri Godambika and Sri Krishna Swami are seated in a beautifully decorated Chariot and a procession is led around the sacred streets around the Holy Temple of Sri Govindarajaswami.

The Nirattotsavam and Bhogi Teru together is a nine-day festival in all the Vaishnava Divya Desams. But in the Govindarajaswami temple of Tirupati, this is celebrated for eight days of which in the first seven days the Nirattotsavam is celebrated and on the eighth day Bhogi Teru is celebrated.

With the advent of Makara Sankramanam the holy Dhanurmasa comes to an end and the Makaramasa begins.

Chakra Snanam and Procession of Deities

In the morning hours of MAKARA SANKRANTI day, the Sacredbath is performed to Sri Chakrattalwar in Alwar Tank at Kapila Tirtham. In the evening a procession of the deities Sri Godambika and Sri Krishna Swami is led in the holy streets of Sri Govindarajaswami temple.

Goda Devi Kalyanam

The grand celebration of the Divine Kalyanam of Sri Godambika with Sri Krishna Swami is performed on the day of KANUMA, the next day to Makara Sankranti in the Kumbha Harati Mandapam following the scriptural instructions of Agamas.

During that Kalyanam event, the Purana recitation of Sri Goda Kalyanam also goes on as a customary part.

Final Word

Thus the grand series of Godambika Festival with various month-long events is celebrated with great devotion, dedication to the God and Goddess and with an unparallel festive zeal.

Adhyayanotsavam at Tirumala

Posted on by

Adhyayanotsavam

The Lord of Seven Hills is worshipped every moment in the form of one or the other seva or Utsavam (procession). These utsavas provide a blissful experience to the devotees.

Around 1000 years ago, the famous Sri Vaishnavaite, Bhagavad Ramanujacharya also visited the divine shrine and made arrangements to assist in the performance of Nithya, 15 days (Paksha), Monthly (masa), yearly (varshika) special pujas and especially the brahmotsavams, the grandeur of which not only reverberates the entire hills of Tirumala.

Adhyayanotsavam is one such ritual that is described and detailed in Divya Prabandhas.

Divya Prabandhas

Divya Prabandhas are the recitals composed in Tamil, having 4000 (Nalayira) pasurams (verses). In all Sri Vaishnavite temples, Divya Prabandhas are recited at appropriate times. The places where it is recited are treated as Divine Places (DivyaDesas). There are 108 such DivyaDesas even to this day.

All Holy men like Peethadhipatis accept teertha, the sacred water, from these 108 DivyaDesas as a tradition and this tradition is followed by other religious practices.

The day when Sri Nammalwar attained the abode of the Lord, is observed as ‘Adhyayanotsavam’ or ‘Vaikunta Utsava’ or ‘Prasanna Utsava’ or ‘Moksha Utsava’.

At Tirumala, it is named ‘Adhyayanotsavam’. Every day at Tirumala Srivari temple the disciples and representatives of Sri Bhashyakara, the PeddaJeeyar Swami, and as his successor ChinnaJeeyar Swami along with disciples (ekangis’) recite the divine verses of DivyaPrabandhas at a specific time.

Four parts

Having 4000 ( Nalaiyaram in Tamil means ‘four thousand’) verses, these DivyaPrabandhas are divided into 4 parts

MudhalAyiram,
Periya Thirumozhi,
Iyarpa and
Thiruvaaymozhi’.

This Divya Prabandha is a complete Prabandha Parayana, (recital) towards adhyayana (dedicated study and recital) of Dravida Veda popularly known as ‘Adhyayana Utsavam’.

AlwarTirunagari, in Tamil Nadu, is the birthplace of Sri Nammalwar. Tirumangaialwar installed a statue of Nammalwar and also carried the same to Srirangam in a pallaki. At Sri RanganthaSwamivari temple, starting from VaikuntaEkadasi the first part of DivyaPrabandham, the Thiruvaaymozhi is recited.

The recitation of Thiruvaaymozhi indicates the beginning of ‘Adhyayana Utsavam’ as a customary tradition. At the end of the ‘Adhyayana Utsavam’ the Nammalwar is placed at the lotus feet of the Utsava Murthy at certain divya desams such as Srirangam and GovindarajaSwamy temples.

Nammalwar is once again sent back for the well-being of this eternal world. Later with the blessings of Nammalwar, the disciples re-procured the Nalayiram and conduct the Utsavam for 22 days. This tradition has continued till date and the recital of all the 4000 verses.

For the first ten days before Vaikunta Ekadasi, two thousand verses are recited, and the next ten days following Ekadasi, the remaining verses are recited during night time (Irappatthu).

On the 21st day RamanujaNootrandadi, UpadesaRathnamala followed by Sathumurai, and the next day conducting Thirupallandu Thodakkam completes the 4000 verses i.e., ‘Adhyayanotsavam’.

At Tirumala

At Tirumala Srivari temple during Adhyayanotsavam on the 22nd day, ‘Kanninun Siruthambu’ that is praising Lord Krishna as everything is conducted, on the 24th day Sathumurai at Sri Vari temple and the 25th-day ThaneerAmudu that is a descendant of Thozhappa Chary brings water from a holy spring called Akasa Ganga with temple honors.

Abhishekam is conducted to the feet of the Lord Venkateswara by the Vaikhanasa Archaka and this ritual of Adhyayana Utsavam concludes with fervour.

During this period, starting from Karthikapournami ending with Koorathalwan’s ThiruNakshatram (birthday) that is in these two months the DivyaPrabandhas recitation is restricted, but during these two months the equivalent of Thiruvaaymozhi having 120 pasurams, ThiruvaaymozhiNootrandadi is recited as a tradition.

This commemorates the incident of TirumangaiAlwar inviting Nammalwar to Srirangam during these two months.

Vaishnavites thus decided that DivyaPrabandhaAdhyayana (study and recital of the sacred hymns) has to be conducted every day regularly, if not possible, at least once a year for 22 days Divya Prabandha Adhyayana is a must.

In the Beginning

At Sri Venkateswara Swamy vari temple at Tirumala, the Adhyayana Utsavam, in the beginning, was performed by TirumangaiAlwar and continued by Nadhamunis. This was further propagated by Bhagavad Ramanuja Acharya.

As evidence, there is an inscription dated 1253 in temple premises that indicates the performing of a partial DivyaPrabandhaAdhyayana.

By the year 1360 complete DivyaPrabandhas Adhyayanotsavam was started and performed. Another inscription of the year 1440 A.D clearly states in Brahmotsavam as performed to, Thirumozhi was conducted.

Procedure of Adhyayanotsavam at Srivari Temple, Tirumala

After conducting and completing regular rituals of the day, the processional deity UtsavaMurti is seated upon a vahanam, and in another vahanam opposite to UtsavaMurthi, the Alwar’s Murthi is placed which is carried from Srivari temple up to Dwajasthambam in a Pradakshinam.

In between these two vahanams in two rows all Nadhamunis join. The temple priests perform various Upacharas to the Utsava Murtis and Alwars. Later, the sacred cloth (parivattam) is tied around the head to Sthanacharyas as a mark of respect which is followed by Veda Vinnapam.

DivyaPrabandhas are recited, further, Satari is offered to all Nadhamunis. The vahanam is then carried inside the temple into Sanctum Sanctorum.

Finally, both the vahanams are placed opposite each other and this completes the Adhyayana Utsavam for the day. Naivedyam, satumurai, distributing theertham, prasadam is conducted in an orderly manner.

On the final day, at Tirumala, Nammalwar paramapada utsavam concludes the AdhyayanaUtsavam successfully. Lord Malayappa on Garuda Vahanam is taken out in a procession along with Alwars, in the four mada streets.

All the disciples are blessed after the Vahanaseva. Vadadi Vyapam and the final recitation of Thirumozhi are done after entering the temple. Alwars are placed at the Lotus Feet of the Lord along with Thulasi and Harathi is performed. Thirumanjanam and decoration are performed for Alwars. Pongal is offered as Naivedyam.

Later Sathumorai is offered to Lord Venkateswara. Finally, the Stanaacharyas’ are given appropriate Sathkaras along with Theertha, and Prasadam. Then Theertham and Prasadam will be distributed to all the devotees.

Author: Amt N.Kalpana (Saptagiri Magazine)

Mukkoti Ekadasi

Posted on by

Vaikunta Ekadasi or Mukkoti Ekadasi

Lord Vishnu has been described as Murari (the enemy of Mura) and Murantaka (the slayer of Mura). Ekadasi is a manifestation of Vishnu’s Sakti, the female dynamic energy of Lord Vishnu who put an end to Mura the demon, who was devastating the world with demonic force.

The story of Ekadasi occurs in Padma Purana where it is narrated how the Lord was pleased with Ekadasi and wants to grant her a boon, but the merciful Goddess asks Vishnu to bless the human beings instead by granting them Moksha who might worship Lord Vishnu on that particular day for salvation from the dreaded cycle of birth and death.

Ekadasi mentioned here is the eleventh day of the waxing or bright fortnight of every month in the Lunar calendar.

All the Ekadasis, occurring in all the twelve months of the year are observed with austerities by the devotees as holy days. A fast on Ekadasi followed by breaking of the fast on Dwadasi or the twelfth day of the lunar calendar is a practice well known among the devotees. The breaking of the fast on Dwadasi is known as Dwadasiparana after Ekadasi upavasa.

The word ‘upavasa’ means more than merely a fast. It means living near or sitting at the feet of someone. In this particular context, it refers to the devotee who fasts intending to sitting near or sitting at the feet of the divine, seeking His grace.

Vaikunta Ekadasi or Mukkoti Ekadasi

Ekadasi Vrata

An interesting story about Ekadasi Vrata or observance of austerities connected with Ekadasi is narrated in the Mahabhagavata Purana. Ambarisha, an emperor and ardent devotee of Lord Vishnu, performs the Ekadasi Vrata for several years without interruption with the result that Vishnu’s weapon Sudarsana is ready to serve him at a moment’s notice whenever the emperor is in trouble.

Durvasa, a great sage, goes to visit Ambarisha on the day of Dwadasi along with his disciples. The king was on a fast during Ekadasi and was supposed to break the fast on Dwadasi, before the onset of Triodasi.

Durvasa who wanted to test Ambarisha, goes to have a dip in the nearby river before being hosted to a lunch by Ambarisha. He lingers in the river deliberately. A worried Ambarisha can neither allow Dwadasi to pass nor take any food till Durvasa returns, the guest is an elderly sage and it is customary to offer the guest food before one can take it.

The purohits of the emperor ask him to take water with Tulasi (basil) leaves as it would amount to breaking the fast without consuming food. An angry Durvasa creates a Kritya or Mantric demon to behead Ambarisha, but Sudarsana Chakra, ever worshipped by Ambarisha, kills the demon and pursues Durvasa. A frightened sage rushes to Brahma and Siva who refuse him refuge and when the sage goes to Vishnu, the latter asks him to go to Ambarisha for forgiveness.

Ambarisha withdraws the weapon, honours the sage and his disciples with a lunch and obtains the blessings of the sage. Such is the greatness of Ekadasi Vrata.

Vaikunta Ekadasi

Vaikunta Ekadasi is said to be highly significant among all the Ekadasis as Amrita or Ambrosia is said to have been born on that day. The spiritual significance of this day consists in the known tendency of humans to aspire for immortality or Amritatwa in a world governed by mortality or Mritatwa.

When the Gods and Demons, the Suras and Asuras churned the mighty ocean for Amrita, the latter was born after great effort. The day that Amrita is born is celebrated as ‘Vaikunta Ekadasi’.

Austerities

Vaikunta Ekadasi or Mukkoti Ekadasi as it is called is observed with fast, prayer, chants and meditation, Japa and Dhyana. The austerities in connection with Vaikunta Ekadasi start with Dasami. Its strict observance is marked by ‘Ekabhuktam’ or taking food only once on Dasami followed on Vaikunta Ekadasi by a rigorous fast or at least a partial fast for those who cannot observe a complete fast for various reasons.

It is followed by the breaking of the fast on Dwadasi or the twelfth day of the waxing or bright fortnight. Consuming water and milk is allowed during a rigorous fast or taking fruits along with these during a partial fast. Observing a fast is supposed to control the senses and purify the body. The mind in a body thus restrained, it is felt, will become pure. A purified body and mind help one to attain proximity with the divine or the Paramatman.

Uttaradwar (The Gateway to Heaven)

All the 108 Divyadesas celebrate Vaikunta Ekadasi. In Srirangam, the festival is celebrated with gaiety. The God is adorned with diamond-studded armour and the Northern gate of the temple is considered to be an entrance to ‘Vaikunta’ and is kept open on the Vaikunta Ekadasi day.

The utsava idol or the idol meant to be paraded through the streets during festivals is known as ‘Namperumal’ and it goes later through the ‘Paramapada Vasal’, the gateway to heaven. The festival is celebrated in Karnataka and Kerala also. In Kerala, the festival is called ‘Swargavatil Ekadasi’.

Vaikunta Dwaram at Tirumala

Vaikunta Ekadasi and Vaikunta Dwadasi at Tirumala

In Andhra Pradesh, it is grandly celebrated in Tirumala and Bhadrachalam. In Tirumala, Vaikunta Ekadasi and the next day, known as Vaikunta Dwadasi are both celebrated with great fervour and gaiety. The golden thresholds are shut on the night of Dasami, a day before Vaikunta Ekadasi after Ekantaseva of Swami.

The next morning, that is on Ekadasi, the Mukkoti pradakshanamarg or doorway will be kept open till the ekanta seva of the Lord on Dwadasi. This doorway is adjacent to the sanctum sanctorum of the Lord and is situated to the North, hence it is described as the ‘Uttaradwar’. It is also known as ‘Vaikuntadwar’.

Golden Chariot

In Tirumala, in the morning of Vaikunta Ekadasi, the Lord parades through the mada streets of Tirumala, accompanied by both His Consorts Sridevi and Bhudevi. It is a magnificent sight indeed! The next day, i.e. on Dwadasi, a utsavam called Swami pushkarini theertha Mukkoti utsava is celebrated.

It is believed that three crore sacred rivers go to have a dip in Swami Pushkarini of Tirumala. The sanctity of this event is described in the Venkatachala Mahatmyam of Skandapurana. Sudarsana, the devotee and weapon of the Lord, goes to Swami Pushkarini to have a dip. This is called ‘Chakrasnanam‘.

Swami Pushkarini - Old Image - Tirumala

It is said that three things, namely, a holy dip in Swami Pushkarini, salutations to the feet of a sadguru and the observance of Ekadasi Vrata are deemed to be three holy deeds that can bestow material as well as spiritual benefits on the devotees.

Greatness of Vaikunta Ekadasi & Dwadasi

The Markandeya Purana has a beautiful story about the holy dip in the Pushkarini. Once upon a time, Markandeya, the great sage, prayed to Brahma that he might be granted the boon of a dip in all the holy rivers or tirthas of the universe. A baffled Brahma tells Markandeya that it might not be possible, but he comes out with an easy solution to fulfil the sage’s wish.

He asks the sage to go and have a dip in Swami Pushkarini on Vaikunta Ekadasi and Vaikunta Dwadasi, as all the tirthas of the universe go to have a dip in Swami Pushkarini on these two days. Such is the greatness of Tirumala and Vaikunta Ekadasi followed by Vaikunta Dwadasi.

Bhag Savari Utsavam at Tirumala

Posted on by

What is Bhag Savari Utsavam

Bhag (Bak) denotes a ‘Floral Garden’ at Tirumala and it is known as Ananthacharya thota. Swamy went in Apradakshina (Circumbulation in an anticlockwise direction) Marg when he was followed by Ananthacharya with a crowbar. This is why this Utsavam is personified as Bhag Savari Utsavam (Bak Savari).

About Ananthacharya

God always showers His blessings on His devotees. He surrenders Himself to His ardent devotees who always submit themselves to His seva. There lived an ardent devotee to whom Lord Venkateswara became sevak. He is Ananthacharya. Ananthacharya planted many flowering plants on Tirumala Hills and named it with his Guru’s name. He was a great, dedicated bhakta of Lord Venkateswara.

There is a story about how the Lord surrendered himself to Ananthacharya, and it goes thus – Sri Ramanujacharya during his discourses at Srirangam told his disciples that Lord Venkateswara Swamy is very fond of flowers. He questioned them whether anyone would go to Tirumala and perform Pushpa Kainkaryam (Adornment to Lord with flowers).

Ananthacharya stood up and declared that he was ready to serve the Lord of Seven Hills. Ananthacharya went to Tirumala, dug a big tank (koneru) and besides it planted several types of flowering plants. Lord Venkateswara Swamy desired such devotee should be remembered by all bhaktas and got himself accidentally wounded on His Chin with an Iron Bar.

Bhakta Ananthacharya collected beautiful flowers daily from his garden, prepared floral garlands and performed Pushpa kainkaryam to Lord Venkateswara Swamy. He named the water pond (koneru) as “Ramanuja Pushkarini” and the floral garden as ‘Ramanuja Udyanavanam’ (garden).

Legend

Swamy pondered how he could serve Ananthacharya who was serving Him with Pushpa Kainkaryam. One day Swamy and Devi, in disguise as Raja and Rani went to Ramanuja Udyanavanam (garden), plucked several flowers, smelt them and threw them on the ground and disappeared.

The next morning Ananthacharya visited Ramanuja Udyanavanam to gather flowers for pushpa kainkaryam to Swamy and found the plucked flowers lying on the ground. He gathered the remaining flowers for Pushpakainkaryam.

He urged Lord Venkateswara Swamy to excuse him and that he would bring good garlands the next day. But the next night also, Swamy and Lakshmi Devi repeated plucking and throwing the flowers on the ground in the garden.

The next day Ananthacharya took small floral garlands and sought an excuse from Swamy stating that somebody was trying to spoil his pushpakainkaryam to swamy. The next night, Ananthacharya hid behind a bush in the garden to catch the mischief creators.

As usual, Lord Venkateswara and His Consort entered the floral garden to pluck flowers. Bhakta Ananthacharya observed the couple plucking the flowers, decorating their heads and throwing them on the ground. Ananthacharya chased the couple. Lord Venkateswara escaped and entered the temple but Devi could not escape. Ananthacharya tied the Rani to a tree with floral twine. He remained in the garden throughout that night.

The next day, in the temple, the priests, after performing Suprabhatha Seva opened the doors of Garbhalaya (Sanctum Sanctorum) and found the missing Idol of Goddess Vakshasthala Lakshmi whom they worshipped as their Aaraadhya Daivam. Then Swamy asked the priests not to feel perturbed about Goddess Lakshmi. Lord explained to them how He and goddess Lakshmi wanted to serve the great Bhakta Ananthacharya but he misunderstood the divine couple and tied the goddess to a tree in his Ramanuja udyanavanam (Garden). Lord advised priests to rescue the goddess.

Priests visited Ramanuja udyanavanam (Garden) with Nadaswaram and other musical instruments, and explained to Ananthacharya the Leela of the divine couple in the disguise of Raja and Rani in the floral Garden. But Ananthacharya insisted that the Raja and Rani tried to spoil his Pushpa kainkaryam to the Divine couple. But archakas repeated that poojas in garbhalaya (Sanctum Sanctorum) cannot be performed without Goddess Lakshmi.

Ananthacharya requested Goddess Lakshmi to accept him as her Father

Ananthacharya replied that he would relieve goddess Lakshmi if she agreed him as her father. Goddess Lakshmi, on the sincere and devotional request of the priests, agreed to accept Ananthacharya as her father. Immediately, Bhaktha Ananthacharya fell prostrate before the feet of Goddess Lakshmi and cuffed his hands.

Goddess became a small idol and entered the cuffed hands of Ananthacharya. He and the priests entered Lords Garbhalaya with the Idol of the goddess where she entered the Vakshasthala of Lord Venkateswara Swamy. This was followed by Kainkaryas to the divine couple.

In token of how Lord Venkateswara Swamy with His Consort surrenders to his ardent Bhakthas, the Utsavamurties of Swamy with His two Consorts are taken to the Sannidhi of Ananthacharya in North mada street at Tirumala on the next day of Chakrasnanam. There, the descendants of Ananthacharya are honoured by priests on behalf of Lord Venkateswara Swamy and Naivedyams are offered to the utsavamurties.

Final Word

After this ritual, Swamy with His Consorts are taken to the Tirumala temple in an Anticlockwise direction (Apradakshinam way). Ananthacharya, the ardent devotee, is felicitated by Lord Venkateswara on this Bak (Bhag) Sawari Utsavam.

Various Names of Venkatachalam

Posted on by

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.

Click here for TTD’s official portal