Category: Tirupati

Tirupati is a city in Chittoor district of the Indian state of AP. It is a municipal corporation and the headquarters of Tirupati mandal, and of the Tirupati revenue division.

Spiritual Capital of AP

Tirupati is considered one of the holiest Hindu pilgrimage sites because of Tirumala Venkateswara Temple, besides other historical temples, and is referred to as the “Spiritual Capital of Andhra Pradesh”.

Population

As of 2011 census, it had a population of 374,260, making it the ninth most populous city in Andhra Pradesh.

Deities of Sri Kapileswara Swamy Temple (Kapila Teertham) – Tirupati

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Deities of Sri Kapileswara Swamy Temple

The holy Kapila Tirtham is known to have had its first appearance in this region of Seven Hills in an unknown past in the chain of many Mahayugas before the present Kali Yuga. It is because of the fortune and pride of the inhabitants of Tirupati.

The Kapila Tirtham is situated at the foot region of Tirumala Hills in the North East Direction of Tirupati City.

Click here for the Google Maps location

This is an abode of Natural Beauty and Divinity filled with the endless grace of all the gods. Interestingly here one can see the divine presence of Brahma, Vishnu and Maheswara in this holy place.

Holy Place of the Trio of Gods Brahma, Vishnu and Maheswara

The sage Kapila, the son of Kardama Prajapati and Devahuti, is one of the 24 great incarnations of Sri Maha Vishnu according to Bhagavata and other puranas. So the grandness and grace of Vishnu always guard this region.

Here the main deity being worshipped is ‘Siva’ whose LINGA IDOL was worshipped by Kapila.

In the remote past of earlier yugas, this LINGA was in the Kapila Ashram, a place in the Nether Worlds (Patalaloka) on the banks of the Patala Ganga called ‘Bhogavati‘.

Kapila Dhenu

Suddenly it started growing at one time. Having started with such unlimited might the Siva Linga reached the surface of the Hill foot of Seshachala Mountain. Vishnu and Brahma wanted to stop its further growth. Hence Vishnu assumed the form of a cowherd and Brahma assumed the form of a Kapila Dhenu (A cow tawny in colour) and started offering Abhisheka with endless streams of milk.

When Siva was pleased with the way Vishnu and Brahma worshipped Him both of them requested him to stop growing further. Siva obliged their request and settled in this region as a self emergent God (Svayambhu).

At the same time having merged with the Abhisheka milk offered by Vishnu and Brahma, the River ‘Bhogavati’ of Patala region flowers over the brim and reaches this place near the cave where Siva settled. Soon all the Gods came there and worshipped Siva in the Abhisheka Process with the holy waters of the river Bhogavati.

Kapila Teertham

Ever since the God has been known by the name ‘Kapileswara’ for two reasons, as he was previously worshipped by the sage Kapila and as he received the Kshira Abhisheka (Abhisheka of Milk) with the Milk of the Kapila Dhenu (Brahma in the form of Kapila Cow). His divine spouse, the mother Goddess Parvati is popularly known as ‘Kamakshi’ in this place.

The River Bhogavati got the name ‘Kapila Teertham’.

Divine Tirthas / Theerthams

This holy place is situated near the confluence of seventeen other divine Tirthas (Holy streams) –

Chakra Tirtha,
Vishvaksena Tirtha,
Panchayudha Tirtha (Five in Number of Sankha, Chakra, Gada, Khadga and Sarnga bow),
Vahni Tirtha (The Tirtha of Fire God),
Brahma Tirtha,
Saptarshi Tirthas – (the seven Tirthas of Seven Sages) and
the Trimurthi Tirthas (Vishnu Kunda, Brahma Kunda and Maheswara Kunda).

According to Vamana purana Sudarshana Chakra, the lord of all the weapons of Sri Maha Vishnu, was ordered by Vishnu to dwell in this place. Ever since this place has been called Chakra Tirtha or Chakrattalwar Tirtha or Alwar Tirtha by the devotees.

As this is the abode of Vishnu, Brahma and Maheswara, the rest of the Gods of the divine world also came here and settled. Here is a brief account of the other Gods whose presence enriched the sacredness of this region.

While the Pair of Sri Kamakshi and Kapileswara are the main deities of this kshetra or region there are other gods like the

Door Attendants Dindi and Mundi,
Sri Siddhivinayaka Swami, Nandiswara,
Sri Chandiswara,
Sri Dakshina Murti,
Kalabhairava,
Mahaganapati,
Mahasasta,
Kashi Vishveswara,
Umamaheswara,
Ramalingeswara,
Pramatha Ganapati,
Sri Siva Surya Swamy,
The elevated dais of the Nine Grahas,
Lord Kumara swami with his two spouses Srivalli and
Devasena in the inner complex of Kapileswara.

In the outer premises of the temple, there is a huge collection of Snake idols, Siva Lingas and Subrahmanyeswara idols in an open place under the shades of bilva and other holy trees. By the side of these idols, there are the temples of Sri Koti Lingeswara Swami and Agastyeswara Swami.

Besides all these temples of Siva’s Family there are the temples of Venugopala, Sri Lakshminarayana, Nammalwar and Anjaneya in the outside of the Kapileswara Temple complex starting from the banks of Kapila Tirtha gradually towards the roadway into the temple.

Sri Siddhivinayaka Swami

This temple of Sri Siddhivinayaka is just by the side of the Dhwajasthambha and Balipitha of Sri Kapileswara Swami and welcomes all the devotees to have a wonderful Darshan of Kapileswara and Kamakshi.

God Vinayaka’s Darshan at this little shrine assures the fulfilment of all the desires and success in all attempts of the devotees.

The Door Attendants Dindi and Mundi

Just after crossing the Dhwajasthambha and Bali Pitham on either sides of the Main threshold there the two-door attendants of Sri Kapileswara whose names are Dindi and Mundi. The sculptural beauty of the two idols has nice patterns of artistic excellence.

The two idols look with life-wielding Damaru, Trisula and Mace.

Nandiswara

When the devotees cross the main threshold can see the gentle idol of Nandishwara in the wide Mukha Mandapa. It is a two feet high and two and half feet long idol of Nandi, the Bull vehicle of Sri Kapleswara Swami knelt down on his four feet in front of Kapileswara.

Sri Chandiswara

He is one of the most prominent ones among the attendants of Shiva. His idol can be seen in the Clockwise direction path near the Somasutra in a meditating posture. While the First Puja is offered to Siva Surya Swami at dawn the last puja during the night time is offered to Sri Chandiswara.

Sri Dakshina Murti

This is in the hall of the family Gods of Kapileswara and Kamakshi. This hall is on the Southern side of the Mukha Mandapa of Sri Kapileswara and Kamakshi. Dakshina Murti is a Siva’s idol. Unlike the normal Siva lingas, this is in human form with four hands and five heads. In all four hands, he bears Snake Snares, a Trident, a chain of beads and a Jnanamudra.

He sits facing the South Direction hence called Dakshina Murthi. He is the bestower of Knowledge and Moksha.

Sri Kalabhairava

He is Kapala Bhairava according to his appearance. He appears with four hands wielding a Trident, Damaru, sharp sword and a skull. On his side a Dog’s idol also can be seen. This idol is by the side of Sri Dakshina Murthi.

Sri Mahaganapati

This idol of Sri Mahaganapati can be seen on the left side of Sri Kalabhairava. He appears mounting his Mouse vehicle and holding snares and goad in the upper hands and a piece of his own tusk and a Modakam (The dearest food item for him) in his two downward hands. He bestows fulfilment of all the desires of devotees.

Sri Mahasasta

He is on the left side of Mahaganapati in the same row beginning with Sri Dakshina Murthi. He is the son of Hari (Mohini incarnation) and of Hara.

Sri Kashi Vishveswara

Swami is located in the same Parivara Devata Mandapa in the Linga form. The height of the Lord is two and a half feet.

Sri Umamaheswara

This is a west-facing idol of Siva in human form holding a Deer in one lifted left hand, a trident in the lifted right hand and with the right downward hand blessing the devotees assuring fearlessness and with the downward left holding tight Goddess Umadevi who is seated on His left thigh on his lap. This is a single-stone idol.

Sri Ramalingeswara

On the left side of Sri Uma Maheswara, the devotees can have the Darshan of Sri Ramalingeswara. On having the darshan of this Sri Ramalingeswara after seeing Sri Kashi Vishveswara in this Mandapa a devotee can get the fruit of visiting both Kashi and Rameswaram.

Sri Pramatha Ganapati

This is on the southern side of Sri Ramalingeswara. His appearance is also similar to that of Sri Mahaganapati but a little bit dwarf in form. He is the leader of the entire army of Pramathas and he is the remover of the obstacles of his devotees.

Sri Siva Surya Swamy

This is the special place of the Sun god in the Kapileswara Temple, hence called Siva Surya Swamy, and worshipping this God will assure good health and even ailment from all kinds of chronic illness.

The elevated dais of the Nine Grahas

This is in the same Parivara Devata Mandapa. Here one can have the darshan of the Sun, Moon, Kuja, Budha, Bruhaspati, Sukra, Sani, Rahu and Ketu by having which one can be freed from any and every kind of adverse effect of any of the Nine Grahas.

Sri Kumara swami with his two spouses Srivalli and Devasena

This is very beautiful place of the Six faced Subrahmanya Swami with Srivalli and Devasena on either sides. These idols are east-facing ones. The Darshan of Sri Kumara Swami in this posture removes all the disturbances in life and assures children to childless.

Once the Darshan of all the Gods in the Parivara Mandapa is over, the devotees can come to the large area in the Southern side of it. In this outer premises of the temple, there is a huge collection of Snake idols, Siva Lingas and Subrahmanyeswara idols in an open place under the shades of bilva and other holy trees.

By the side of these idols there are the temples of Sri Koti Lingeswara Swami and Agastyeswara Swami. The Darshan of all these idols and gods will make once life blessed and blissful.

Besides all these temples of Siva’s Family, there are the temples of

Venugopala,
Sri Lakshminarayana,
Nammalwar and
Anjaneya

in the outside of the Kapileswara Temple complex starting from the banks of Kapila Tirtha and gradually towards the roadway into the temple. Thus the temple of Sri Kapileswara in the Kapilatirtham is a very sightworthy place for those who want to lead an obstacle-free, happy and comfortable life by the grace of Sri Kapileswara and his Parivara Gods.

Brahmotsavams

The brahmotsavams of Sri Kapileswara Swami are celebrated every year in the month of Magha according to the Lunar calendar having been planned to end by the Amavasya of Magha Masa. As in any other temples here also Vahana Sevas also occupies a major role in the festival.

The Festival begins on Magha Bahula Panchami (the 5th Tithi of the Black Fortnight of Magha Masa) with the Mushika Vahana Seva of Ganesha in the evening of the day with the Ankuraropana ritual.

The next day morning onwards the Vahana Sevas commence with Pallaki Seva and Dhvajarohana. Then Hamsa Vahana, Suryaprabha Vahana, Chandraprabhavahana and other Vahana Sevas are shared to all the nine days on the basis of Two Vahana Sevas for each day.

On the Mahasivaratri night, the Nandivahana Seva is of high importance. On the Tenth day i.e. Magha Amavasya, Avabrutha snana, Trisula snana and Dhvajavarohana will be celebrated as the end rituals of Sri Kapileswara Swami Brahmotsavams.

Vasantothsavam – Srinivasa Mangapuram 2024

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Vasantothsavam at Srinivasa Mangapuram

Vasantothsavam is the confluence of the worldly beauty of flowers and scents coupled with the divinity of the gods and goddesses. Per this age-old tradition, the temple of Sri Kalyana Venkateswara Swami at Srinivasa Mangapuram conducts annual Vasantothsavams during the Telugu month of Vaishakha which generally corresponds to May-June months.

This year, vasanthotsavams will be held from 27.05.2024 to 29.05.2024.

Sri Kalyana Venkateswara Swami temple is located at a sacred place called Srinivasa Mangapuram which is 12 Km away from the famous temple town of Tirupati.

Srinivasa Mangapuram Temple — Sri Kalyana Venkateshwara Swamy Temple, Srinivasa Mangapuram

As part of the annual Vansantothsavams, on the first day and second day special ritual bath will be performed to the processional deities of Sri Kalyana Venkateswara Swami and His two Consorts, Sridevi and Bhudevi.

On third day along with Sri Kalyana Venkateswara swami, special pujas will be offered to Sri Kodanda Rama Swami and Sri Krishna Swami. There will be a grand procession of the deities in the evening of the last day of Vasantothsavam. Visit this temple and be blessed.

Everyday afternoon from 2 pm to 4 pm Vasanthotsavam is observed.
Grihastas can participate on paying Rs. 516 per ticket on which two persons will be allowed. (Visit official website for details)
TTD has cancelled arjita sevas on these days.
Special devotional cultural programmes are arranged on these three days.

Manifestations of Goddess Lakshmi

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Manifestations of Goddess Lakshmi

One should be aware of Ashtalakshmis or the manifestations of Goddess Sri Lakshmi.

Veda Lakshmi in TretaYuga

A sage named Brahmarishi Kushadhvaja was fixated on the Vedas. He was apathetic towards the institution of marriage but enthusiastic about begetting Goddess Lakshmi. One day while pursuing the Vedas, the celestial Narthaki (dancer) Urvashi ambled past Brahmarishi Kushadhvaja.

Bewitched by her beauty, he gets distracted for a second. As a consequence, Lakshmi descends to the Earth. She was born whilst pursuing the Vedas, hence the epithet Vedavathi.

During Her formative years, being Lakshmi’s apparent incarnation, She was engrossed in Lord Vishnu’s thoughts. She performs austere penance in the Himalayas. Whilst exploring the Himalayas on Pushpaka Vimana, Ravana saw Vedavathi. She self-immolates in indignation and reaches ‘Agni Loka.’

At the time of the capture of Sita, Agni substitutes Sita with Vedavathi considering the intolerable imminent adversities. At the event of ‘agni pravesha’, Lord Agni replaces the true Sita who acknowledges and appreciates Vedavathi’s selflessness granting Her a wish as a token of gratitude.

Perpetually ambitious about Lord Narayana, Vedavathi gladly expresses Her desire to be His eternal divine consort.

Being monogamous in Treta Yuga, Lord Narayana comforts Vedavathi permitting Her desire to come to fruition in Kaliyuga instead. This narrative is documented in Kurma Purana, one of the indisputable compilations of Sri Veda Vyasa.

The Valmiki Ramayana is not exhaustive, but a comprehensive account of Lord Rama and Goddess Sita. However, the remainder of the Puranas encompasses intricate details. In comforting Vedavathi, Lord Vishnu conceives an opportunity to descend to the earth in Kaliyuga.

Ever since the spirit of Vedavathi endured as Veda Lakshmi anxiously awaited the Lord’s descent. The Lord manifests as Matsya Narayana or Veda Narayana at Vedanarayana Swamy temple of Nagalapuram near Tirupati.

Srivatsa Lakshmi (Vaikunta)

Srivatsa Lakshmi resides as a mole on the chest of Lord Vishnu. Everyone is well-acquainted with the episode of Bhrigu Maharshi paying a visit to Vaikunta to see Lord Vishnu and Sri Lakshmi who were absorbed in a sobering conversation at the time of his arrival.

Since it is the onset of Kaliyuga, Lord Vishnu advises Sri Lakshmi that it is high time to manifest on the earth. Anomalously, He suggests Lakshmi descend ahead for Him to follow His lead. Lakshmi apprehensively reminds the Lord that she customarily follows His lead in every avatar instead; subsequently, gets married and partakes in annihilating the evil.

Lord Vishnu remarks the upcoming ‘avatar’ is distinctive and does not ensure a return to Vaikunta upon conclusion, unlike the earlier ones. With negative personality traits being an inherent attribute in everyone, it is futile to seek change. It would be pragmatic to change their thought patterns and safeguard the staunch devotees from evil instead.

Persistent about goddess Lakshmi’s descent, the Lord takes the honorific ‘Srinivasa’ as an explicit homage to Sri Lakshmi. With Lakshmi being perturbed over the forthcoming separation, the Lord suggests Her to take solace from the fact that He shall descend as a mere mortal and invigorate His supremacy once they reunite.

Bhrigu Maharshi arrives at that instant and eventually hurts Lord Vishnu. Bhrigu was comforted by the Lord, which enrages Sri Lakshmi. She determines to leave Vaikunta and descends to the earth in resentment. Bhrigu Maharshi’s episode is merely a divine interlude.

As Bhrigu was impertinent towards Lord Vishnu out of ‘tamo guna,’ Sri Lakshmi vows She shall return to Vaikunta in Her ‘shuddha sattva’ form alone.

Mahalakshmi (Kolhapur)

Goddess Sri Lakshmi went to Kapilaranya i.e. Kapila Maharshi’s hermitage. One can perceive Her presence in Kolhapur with the spiritual powers of the ancient sages. As Sri Lakshmi performed acute penance, Agastya and the other sages sought her refuge.

Sati Devi’s eyes fell on Padmavatipuram as she self-immolated during Daksha Yagna. Once, Lord Brahma created three ‘manasaputras.’ They were Gaya, Lavana, and Kolha who regrettably turned unrighteous. Gayasura and Lavanasura were eliminated by Lord Vishnu, but Kolhasura wreaked havoc in Padmavatipuram under his reign.

Kolhasura, along with his son Karavira, dissuaded Agastya and the other sages from their divine austerities. As Agastya and the sages sought Sri Lakshmi to extinguish them. Since her imminent return, Sri Lakshmi slaughtered them. As a dying wish, Kolhasura and Karavira entreat Sri Lakshmi to name their province after them.

Hence the eponymous Kolhapur! Sri Lakshmi obliges and manifests as Maha Lakshmi to safeguard Her devotees.

The third manifestation since Veda Lakshmi and Srivatsa Lakshmi. The divine architect Vishwakarma replicated Manidweepa (the abode of Shakthi) for Kolhapur Maha Lakshmi. Vaikunta being desolate since Lakshmi’s departure, the Lord expeditiously descended to the Earth.

Swatantra Veera Lakshmi in Tiruchanur

Meanwhile, in Treta Yuga Veda Lakshmi’s spirit prevailing on the earth was discovered as Padmavathi Devi by Akasha Raja. She was discovered in a lotus while ploughing the earth. Hence the epithet Padmavathi. The union of Lord Venkateswara with Goddess Padmavathi is a widely-known narrative.

Since Maha Lakshmi manifested in Kolhapur, Lord Venkateswara had to borrow money from Lord Kubera as goddess Padmavathi is goddess Lakshmi’s partial incarnation. Her absolute incarnation manifested in Kolhapur, The Lord felt inadequate without His eternal divine companion.

Honouring Padmavathi, the Lord suggests Her remain at Vakula Mata’s hermitage while He goes in quest of Sri Lakshmi. As the Lord reached Kolhapur, all deities were discernable except Sri Lakshmi despite Her manifestation.

The distraught Lord bathes in Padma Kund, Panchaganga and Rudraprayaga which is an undiscovered sanctified confluence, to pacify His eternal consort. Ensuing ten years of vain penance, ‘akashvani’ apprises the Lord that goddess Lakshmi manifested in Her unsympathetic (rajo guna) form to eradicate the nefarious.

Hence, the mace, ‘paana paatra’ and lion. Goddess Lakshmi shall be apparent merely in Her purest form. ‘You visit Shuka Maharshi’s hermitage, excavate a pond, and plant lotuses from Deva Loka and ensure those lotuses do not wilt for about twelve years whilst meditating on Sri Lakshmi.

Subsequently, She shall emerge on Karthika Panchami in Her ‘shuddha Sattvika’ form and reach You’. The Lord acts per the divine voice and visits Suka Maharshi’s hermitage. Every Durgashtami, temple honours are sent to Kolhapur from Tirumala, in keeping with the long-established tradition since her manifestation. Eventually, the Lord visits Sri Shukapuram i.e. the present Tiruchanur.

Distressed by the Lord’s abandonment, Sri Padmavathi was prescribed severe penance on Venkatachalam by Vakula Matha to expedite His return. With the Lord at Shuka Maharshi’s hermitage, Sri Padmavathi at Venkatachalam, and goddess Maha Lakshmi in Kolhapur, when do they unite? When the Lord arrives at Suka Maharshi’s hermitage, He excavates a divine pond. Vayu Deva was entrusted to equip the excavated pond with the majestic golden lotuses from Deva Loka.

To prevent the lotuses from wilting, the Lord directs the Sun to remain in Kolhapur for twelve years. Reflecting upon Sri Lakshmi’s ‘shuddha sattva’ form, the Lord recites the Maha Lakshmi Moola Mantra meditating on the heart of lotus for twelve years. Reaching Padmasarovaram, the Gods and sages intensified their prayers pleading with Sri Lakshmi to return to the Lord.

With the advent of Panchami of Karthika month in the twelfth year, while the Lord was immersed in deep penance. Brighu Maharshi earnestly apologised for his impertinence urging Maha Lakshmi to be His descendant offering to perform fervent penance.

The golden lotus at the core of Padmasarovaram unfurled revealing a pacified Maha Lakshmi on Karthika Shukla Panchami in Her serene form. Be-jewelled, illuminating, and adorned in white while the majestic elephants showered Her with the sacred Akasha Ganga.

Maha Lakshmi manifested as a sixteen-year-old maiden. Subsequently, the Lord opens His eyes as the deities showered flowers from Heaven. The Lord embraced Goddess Maha Lakshmi and adorned Her with His garland.

With Maha Lakshmi’s absence from Vaikunta, the gods and sages were ecstatic over the Lord’s demonstrativeness. Consequently, they began a soul-stirring recital of Sri Lakshmi Hrudaya Stotra earnestly pleading with Sri Lakshmi to never abandon Vaikunta.

Since Maha Lakshmi’s illustrious emergence in Padmasarovaram, Shuka Maharshi and the gods plead with Her to manifest. She graciously obliges and manifests as Sarva Swatantra Veera Lakshmi in Tiruchanur. At Tiruchanur, all rituals are wholly devoted to the goddess regardless of the Lord’s idol being consecrated later.

So the deity at Tiruchanur is ‘shuddha sattva’ Lakshmi flanked by lotuses She emerged as seated in a golden lotus, hence the epithet Alarmelu Manga. Padmam (lotus) being Sri Lakshmi’s abode, She is hence mellifluously referred to as Padmavathi Devi.

Tiruchanur’s Padmavathi Devi is not Akasha Raja’s daughter, but Sri Lakshmi’s partial incarnation Padmavathi Devi instead. The goddess emerged in a golden lotus in Padmasarovaram, the modern day pillared hall in the temple tank, excavated by the Lord Himself.

One dip in the holy ‘pushkarini’ will dissipate one’s worries. Every Karthika Panchami, to commemorate the occasion of Her emergence, Lord Venkateswara accords temple honours to His divine consort.

Vyuha Lakshmi

Despite being Sarva Swatantra Veera Lakshmi, to remain inseparable, She also manifests as Vyuha Lakshmi in ‘shuddha sattva’ form on the Lord’s chest. Vyuha Lakshmi apprises the Lord that she shall eternally remain on His chest to be able to convey the devotees’ pleas ahead.

The consecration and worship of Vyuha-Lakshmi are meant to secure unbounded and eternal prosperity. In the daily worship of the Hill-God, after the Venkatesa Sahasranama Archana in the morning, this Vyuha-Lakshmi on the Lord’s chest is also worshipped reciting sixteen names of Sri Lakshmi (shodasha-nama) with the offering of Tulasi leaves after each name and also Goddess Padmavathi on the left chest is worshipped at the same time.

This image is specially worshipped during the main deity’s ceremonial bath on Fridays, as also during Makara- Sankranthi, when this Sri Lakshmi on the right chest of the Lord receives a bath with perfumed water.

Lord Venkateswara’s idol has a ‘Srivatsam’ mark on His right chest, which is a permanent part of the idol. It can be seen embossed, but only on Thursdays when the jewels are removed completely, except the Melchat Vastram and on Fridays, during Abhishekam and Nijapada Darshanam. The ‘darshan’ of Vakshasthala Lakshmi can be seen if one comes very near to Kulasekhara Padi and even from there also, one can only assume Her shape.

Only ‘archakas’ can see the image of Vakshasthala Lakshmi on the Lord’s divine chest. This Lakshmi is called Dvi-bhuja-Vyuha-Lakshmi in Vaikhanasa Samhithas. The presence of Lakshmi on the body of the Lord is responsible for the name Sri-Nivasa (the abode of Lakshmi) for Him. This image of Lakshmi is in the Agamas prescribed to be twoarmed and seated in the lotus posture. This form is called Vyuha-Lakshmi.

Bhootha Karunya Lakshmi

Along with Vyuha Lakshmi, the Lord departs for Tirumala to reunite with Goddess Padmavathi who wept uncontrollably upon reconciliation. Lord Venkateswara consoles Her and apprises of Her illustrious previous births.

To quell the separation from the Lord further, She manifests as Bhootha Karunya Lakshmi, unifying with Vyuha Lakshmi, the fifth and sixth manifestations of Ashta Lakshmi. Lord Venkateswara equally embraces His divine consorts Lakshmi and Padmavathi and bears them on His chest. The revered embodiment of Vyuha Lakshmi and Bhootha Karunya Lakshmi gets Srivari Abhishekam duly observed every Friday.

Except Tirumala, the Lord is customarily accompanied by His divine consorts in any Vaishnava temple. One can visit Tiruchanur to offer prayers to Goddess Maha Lakshmi. The Lord married Padmavathi Devi in Narayanavanam. In the southwest corner of the temple Goddess Padmavathi manifests as a radiant new bride and sets out only during the festivities and processions.

This is the contemporaneous exhaustive saga of the sublime Alarmelu Manga, Padmavathi, and Sri Lakshmi.

Sri Govindaraja Swamy Brahmotsavams 2024

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Sri Govindaraja Swamy Brahmotsavams

Sri Govindarajaswamy vari temple is the biggest temple in Tirupati, with three majestic towers [gopuras]. This temple is situated at the foot of the Tirumala Hills. The Vaishnava preceptor, Sri Ramanuja founded Govindaraja Swamy temple and started a small settlement around it and named it Tirupati.

TIRUPATI
SRI GOVINDARAJASWAMIVARI BRAHMOTSAVAMS
MAY 16th to 24th, 2024

Sri Govindarajaswamy Temple is very near to Tirupati Railway Station. The Deity Sri Govindaraja Swamy here is in a reclining pose. The Temple has shrines of Sri Andal, Sri Parthasarathi and Sri Venkateswara.

Ankurarpan,
dhwajarohan,
peddasesha vahan,
chinna seshavahan,
hamsa vahan,
simha vahan,
pearl mandap,
kalpavrikshavahan,
sarvabhoopala vahan.

Also, Mohini avatar vahan in a palanquin, garuda vahan, hanumad vahan, gaja vahan, Suryaprabha vahan, Chandraprabha vahan, rathotsav, ashva vahan, palanquin vahan, chakra [disc] snan [bath] are performed.

Sri Govindaraja Swamy is taken out in a procession in the town streets and He blesses all his devotees. Let’s participate in all these vahana sevas and receive His blessings.

It’s only God’s name that purges our sins, purifies the sinners and gives us relief from mundane attachments and opens our internal [jnana] eyes.

Therefore, let’s worship the Lord who is omnipresent, who blesses us with peace and comfort.

Sri Govindaraja Swamy Brahmotsavams 2024 – Schedule

Glory of Tirupati Gangamma Jatara

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Tirupati Gangamma Jatara

The “Tathaiyagunta Gangamma Jatara” is one of the festivals celebrated in the mythologically significant, historically popular city of Tirupati, A.P. The main reason for the popularity of this jatara is that Gangamma is believed to be the younger sister of Tirumala Venkateswara Swamy.

During the days of jatara organized by the authorities of the Tirumala Tirupati Devasthanams at the Tirumalesha Temple, various offerings are made to Gangamma on Saturdays as gifts from her parental house. These offerings typically include silk clothes, turmeric and kumkum, bamboo baskets, and symbolizing auspiciousness are brought and presented to Gangamma.

In Sanskrit, “jata” signifies ‘birth’.

From a historical perspective, there is no exact evidence of the beginnings of the Tathaiyagunta Gangamma fair. This ambiguity arises from the fact that for the first time, such a jatara is organised to commemorate the offerings from parents’ house to Gangamma.

Esteemed historical researchers and cultural authorities have authenticated this fact.

Gangamma Jatara – Origin

Every idol worship tradition typically involves a narrative. Similarly, the origin of Tathaiyagunta Gangamma is accompanied by a legendary tale. Once upon a time, Tirupati was a humble village under the governance of a farmer who firmly believed in his sense of justice and righteousness. He held a position of power and with that power, he hurt women in many ways.

In those days, when the village chief’s word was law and few dared to oppose him openly, those suffering silently turned to prayers to Mother Goddess for intervention. Responding to these pleas, the divine power known as ‘Adiparashakti,’ incarnated in the village of Avila near Tirupati, resolved to end the tyranny of the village chief and deliver justice to the oppressed women.

In the guise of a woman, She entered the village chief’s household and confronted him with her formidable presence, instilling fear in his heart. Fearing for his life, the village chief fled his home, evading the pursuit of the divine entity. Unyielding in her pursuit of justice, Adiparashakti continued her search, assuming different disguises each day.

Seven days passed in this relentless pursuit until finally, near Tathaiyagunta, she apprehended the village chief and killed him, a fitting punishment bringing an end to his reign of oppression. This decisive act of justice occurred during the Tamil month of Chittirai.

As the unbearable hardships caused by the cruel landlord came to an end, the villagers fervently implored, “Mother, stay here and protect us always!” Their prayers were answered as the divine Parashakti manifested there thus transforming it into the revered site known as ‘Tathaiyagunta Gangamma’.

In commemoration of this heroic event, Tirupati hosts fairs for seven days, showcasing rural culture through various guises.

The Gangamma fair held in Tirupati stands out as a unique tradition not found elsewhere in the country. The bustling streets, filled with the daily hustle and bustle, wandering along the streets uttering scolds may appear strange to outsiders, yet within this rhythm, there are distinct moments of pause and reflection.

On the first day, individuals don the costume of a “Bairagi.” Humans, consider virtue, riches, and desires, as the ultimate goals in life. Salvation is the ultimate goal. To attain salvation, one must relinquish worldly desires, hence the choice of the “Bairagi” costume. He is likened to a drop of water on a lotus in the cycle of life and death (Samsara), symbolizing detachment.

On the second day, participants dress in the “Banda” (rock, boulder) costume. This attire embodies the idea of enduring hardships without affecting one’s inner peace like a rock that remains motionless. The purpose of this disguise is to promote tolerance.

The third day sees individuals dressing as a “fellow” (Thoti). Members of the Kaikala caste demonstrate their devotion by portraying women through this costume, while washermen adopt a masculine appearance. Even when engaged in professional duties, the essence of human service is emphasized, encouraging people to embrace a sense of service.

On the fourth day, participants wear ‘dora’ attire. Traditionally the Kaikala and Chakali clans wear this guise. It is customary for a Dora to dress as a minister if the Kaikalas opt for this attire.

The fifth day involves dressing up as “carrying lime pots.” Kaikalas place lime pots on their heads at the fair. The pot symbolises the body. Jasmine flowers adorning the pots represent goodwill, while instrumental chants signify blessings for the welfare of the community.

The sixth day features the “Matangi” costume, honouring the goddess of the thousand eyes. Similar to Vishnu with a thousand eyes, Gangamma also embodies the concept of Vishvarupini.

On the seventh day, participants dress up as “sapparala,” carrying spires resembling gopurams. This symbolizes dualism and serves to protect against negative influences.

Additionally, on Tuesdays, participants don the “Perantala” costume, worn specifically by the Kaikalas. The conclusion of the Jathara involves the ritual of cutting the cheeks of Chinagangamma, followed by Pedagangamma.

sri-tataiahgunta-gangamma - Tirupati — Chinagangamma – Tirupati

Among the devotees involved in crafting Gangamma dolls Dalits, potters, Kamsari, Mangali, and Golla communities play a significant role. Following the division of the universal form of the goddess by the Kaikala clans, devotees eagerly receive soil from that sacred source with deep reverence.

Subsequently, they take this soil to their homes, where it is kept for purposes such as warding off illness, fostering development, and resolving various pressing issues. Throughout the Ganga fair, the general public offers various customary offerings.

According to the religious beliefs of Adi Shankara, all village deities are considered forms of Kali.

Gangamma Jatara - Chempa Narakuta — The conclusion of the Jathara involves the ritual of cutting the cheeks of Gangamma called in Telugu Champa narukuta A view

Those on a pilgrimage to Tirumala to have a darshan of the Lord Srinivasa during the Gangamma Jatara, make it a point to visit Tathaiyagunta of Tirupati. They find it bewildering to hear the abusive words hurled by the participants in the jatara. There are reasons for this tradition.

This perplexity can be attributed to a cultural phenomenon observed in India, illustrated by the story of Duryodhana, who, fearing for his life after the demise of his family, concealed himself in a pond. When his adversaries hurt his pride by hurling abuses at him, he eventually emerged. Eventually, he gets killed at the hands of Bhima. This narrative serves as a metaphorical rebuke-strategy aimed at the dora, who must have hidden somewhere, to come out with his pride wounded.

Certainly, Gangamma holds a significant place as the village head deity. It’s wonderful to hear that the temple dedicated to her is experiencing gradual development. Such progress signifies the enduring devotion and reverence of the community towards Gangamma Tirupati.

As a testament to the devotion of the devotees, the Tathaiyagunta Gangamma Devasthanam was constructed. This sacred site saw the installation of Yantra, Vigraha, Shikhara Kalash, and the consecration ceremony, known as Maha Kumbhabhisheka Mahotsavam, took place from May 1st to May 5th, 2023. Tirumalesha made a significant contribution towards this endeavour.

To safeguard the village and ward off diseases such as smallpox, repel malevolent spirits, and shield against unfamiliar illnesses caused by insects, as well as invoke rainfall for lush and fruitful fields, the tradition of seeking the blessings of Gangamma is established.

Additionally, to protect crops from pest infestations and ensure auspicious outcomes, it is customary to visit Gangamma for divine intervention and favourable results.

Plentiful riches for those who worship,
bestowed as the Kalpavalli of divine blessings,
Amritavalli brings joy to devotees
dressed in jatara attires,
Asrayavalli, the refuge of Anantalwar,
revered as “grandfather”
by Lord Srinivasa

Sapthagireesa Govinda – Importance of 7

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Sapthagiri (eesa) – Govinda

The Sanskrit word ‘Saptha’ refers to the number Seven. It is indicated in various names as –

7 days a week,
7 colours in a rainbow,
7 horses of the Sun God,
7 chakras including sahasrara in upasana,
7 swaras in music,
7 steps during marriage,
7 upper lokas,
7 lower lokas,
7 hills (Tirumala).

Moreover, the number 7 has a great connection with Lord Venkateswara, the presiding deity of Tirumala in many ways. Let us examine how it is.

Tirumala Kshetra is located amid a group of seven sacred hills called ‘Sapthagiri‘. In Venkatachala Mahatyam these seven hills are said as seven heads of Adisesha (the king of serpents).

The seven peaks or the heads are called with the names –

Seshadri
Vrisardri
Garudadri
Anjanadri
Vrishabhadri
Narayanadri
Venkatadri.

Hence Lord Venkateswara swami is also called – Edukondalavada Govinda (the resident of Seven Hills) and Saptagireesa Govinda (the king of Seven Hills).

Tirumala Hills - Seven Hills

Saturday

The seventh day of the week is Saturday. It is a very auspicious day for worshipping Lord Venkateswara. As per Vedic astrology, every day of the week is associated with a planet in the solar system. In that way, Shani (Saturn) is the Lord of Saturday.

Once Lord Venkateswara swami had taken a promise from Shani Bhagavan that he would never trouble his devotees. Hence the devotees worship Venkateswara swami on Saturdays with a lot of devotion and dedication to get rid of obstacles caused by Shani Bhagavan.

Saturdays – Month of Shravana

Among all Saturdays, Saturdays that come in the month of Shravana are very important because – in Shravana masam the full moon day occurs in Shravana star. Hence this month is called Shravana masam. Moreover, the Shravana star is the birth star of Sri Venkateswara swami.

This nakshatra comes under Makara rasi (Capricorn). The Lord of Makara rasi is Shani bhagavan (Saturn).The seven Saturdays vratam is also observed by some devotees during this month itself.

Tirumala Saturdays OR Vishnu Saturdays

The four Saturdays in the Tamil month of purattasi are also considered very auspicious for worshipping Lord Venkateswara. During this month the Sun will be in Virgo, the zodiac Sign ruled by Mercury. The Lord of Mercury is Vishnu, the God of wealth and prosperity.

Also, it is known from the legend that Lord Vishnu descended to this earth as Sri Venkateswara during the Tamil month purattasi itself. Hence these Saturdays are called Vishnu Saturdays or Tirumala Saturdays (Tirumala Shanivaralu in Telugu).

One very Saturday of purattasi month the devotees observe fasting and light a lamp (a lamp made of rice flour, jaggery and ghee) and do Govinda bhajans.

Later they offer the 7 favourable dishes

Sweet Pongal (jaggery rice),
hot pongal (pepper rice),
tamarind rice,
curd rice,
vada,
laddu,
sundal (boiled channa)

to Lord Venkateswara Swami for his divine blessings.

Celebrated for nine days

The seventh month of the Telugu calendar is called Aswayuja masam. Tirumala brahmotsavam is an annual festival performed to Lord Venkateswara Swami, celebrated for nine days every year during this month in such a manner that the utsavam should be concluded on Shravana nakshatra.

Of course, another brahmotsavam will also be organized at Tirumala when there will be an Adhikamasam (extra month) during Navarathri.

Kalapavriksha Vahanam

During this nine-day festival, Lord Malayappa swami (processional deity) along with his consorts Sridevi and Bhudevi go in procession two times (morning and night) daily on vahanams.

Rathasapthami – Mini Brahmotsavam

Maghasuddha sapthami (the seventh day in the brighter phase of lunar cycle of Telugu month Magha) of every year is celebrated as Rathasapthami. It is symbolically represented in the form of Sun God Surya turning his Ratha (chariot), drawn by seven horses with Aruna as the charioteer towards the northern hemisphere in northeastern direction.

This day also marks the Birth of Surya and is hence celebrated as Surya Jayanthi. Based on this one-day, brahmotsavam called ‘Mini Brahmotsavam’ is organized at Tirumala. On this day Lord Malayappa swami will proceed on saptha (seven) Vahanams through the holy streets around the temple.

It is a big chance for the devotees to have the darshan of Sri Malayappa swami on seven vahanams in a single day.

surya-prabha-vahanam - rathasaptami — Surya Prabha vahanam – Rathasaptami

Planets

In astrology, every planet is allotted a number. As per that seven is a Ketu number. Ketu is the planet of obstruction. The Lord of Ketu is Lord Ganesha. Soon we should worship Lord Ganesha to overcome the obstacles created by Ketu.

People believe that different incarnations taken in previous yugas by Sri Venkateswara Swami represent the different planets in their tattwa (nature). Hence, they worship the following incarnations to get relief from planetary troubles.

Avatars

Ketu-Matsyavatara,
Saturn-Koormavatara,
Rahu-Varahavatara,
Mars-Narasimhavatara,
Jupiter- Vamanavatara,
Venus-Parusuramavatara,
Sun- Ramavatara,
Moon-Krishnavatara,
Mercury – Kalki

is an avatar to be taken by Lord Venkateswara at the end of Kaliyuga.

Till then He resides on these seven hills in the form of Archamurthy (idol form) and protects the people from the troubles of Kali, a demon.

Sri Venkateswara Swamy - 108 Divya Desams

What a lucky number seven is! We too associate with Lord Venkateswara Swami in every possible way for his divine grace.

Venkateswara’s ‘Saare’ to Sri Padmavathi Ammavaru

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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.

TTD – Sri Venkateswara Ayurvedic Hospital, Tirupati

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Sri Venkateswara Ayurvedic Hospital / SV Ayurveda Hospital

Dhanvantari

Dhanvantari, an incarnation of Lord Vishnu, the immanent divine consciousness, represents the divine healer in the tradition of Ayurveda. Lord Dhanvantari considered the God of Ayurvedic medicine is believed to have emerged from the sea during Samudra mathan, holding a pot of Amrit in one hand and the sacred Ayurveda text in the other.

Ayurveda

Ayurveda is an elegant healing system, described approximately 5,000 years ago in ancient Vedic texts as comprehensive teachings on preserving and maintaining health. The fact that this ancient medicine is still in use today is a testament to the wisdom it holds when it comes to understanding the human potential to achieve a happy and wholesome life.

Sri Venkateswara Ayurvedic College

Tirumala Tirupati Devasthanams (TTD) to promote the Vedas and allied sciences, established Sri Venkateswara Ayurvedic College, Tirupati in 1983. It is affiliated with Dr NTR University of Health Sciences, Vijayawada, Andhra Pradesh. The college has become one of the best institutes in India and has produced several graduates and post graduate students from time to time.

The Sri Venkateswara Ayurvedic Hospital / College has an attached teaching hospital with 210 beds with all Investigations and therapies and also renders Ayurvedic medical services to the people free of cost. People from Andhra Pradesh, Telangana, Karnataka, Tamilnadu and even from other states utilise the services of this Hospital.

The teaching hospital is a part of the College administration for imparting better education and training to the PG& UG students being admitted into the College. Teaching faculty (Professor, Reader, Assistant Professor and Lecturer) are the consultants of the Hospital.

Sri Venkateswara Ayurvedic Hospital / SV Ayurveda Hospital

OPD Services at SV Ayurveda Hospital

OPD functions from 7.30 AM to 12.00 PM and 3.00 PM to 5.00 PM.
Consultants are available from 9.00 AM to 11.30 AM & 3.30 PM to 4.30 PM on all working days.

Duty Medical Officers and doctors are available for consultation around the clock. The hospital has well-experienced, well-qualified and dedicated Ayurvedacharya / B.A.M.S. / M.D. doctors who attend to the patients.

Click here for Google Maps Location

OP (outpatient) Services are available in all specialities. S.V. Ayurvedic Hospital has approximately 210 beds with a bed occupancy rate and runs 10 OPDs daily with at least 350-500 patients attending exclusively to OPDs.

Procedure for Consultation

For outpatient consultation services, the patient has to register his/ her name at the registration counter. Doctors will do initial screening at the counter. Depending upon the requirements and the medical issue the staff will guide the patient to the concerned consultant.

Patients are advised to bring a copy of all previous evaluations and investigations.

Old (Follow-up/Review) Patients

The patient has to plan his/her follow-up visits according to the availability of the concerned consultant. They should visit the OPD on the duty day of the concerned consultant. They must also bring the Registration OPD Card or Discharge Summary Card during follow-up visits.

The Outpatient Department is generally crowded and free-of-cost medicines are distributed to each patient. SV Ayurveda Hospital caters to the medical requirements of all sections of society. The TTD management seeks and appreciates the patience and cooperation of the visitors.

S.V. Ayurveda Hospital OPD & Department-wise details in a glance

Kayachikitsa OPD (internal medicine)

Kayachikitsa is one of the eight branches of Ayurveda(Ashtanga Ayurveda) that deals with general medicine. It is the first branch of Ashtanga Ayurveda which mainly deals with diagnosis and treatment of various general health problems.

Kayachikitsa, representing the school of medicine forms the basis for all other branches of Ayurvedic treatment and hence this lays the foundation for shaping a skilled Ayurvedic physician. Kaya also refers to digestive fire or Agni.

Ayurveda believes that the imbalance in our digestive system is the root cause of multiple diseases. Hence, the chikitsa (treatment) also involves correcting the digestive fire or Agni to restore good health.

Kayachikitsa (or internal medicine), wherein Kaya means ‘body’ and chikitsa means ‘treatment’. The treatment also involves correcting the imbalance caused due to tridosas (Vata, Pitta and Kapha). The remedy encompasses a range of internal and external medications, detoxifications etc., along with specialized therapy to treat the disorder. The approach of Kayachikitsa involves the complete management of body and mind.

Kayachikitsa is used to tackle issues related to chronic illnesses and common illnesses.

Some of the diseases which are dealing Kayachikitsa OPD are:

Skin diseases (Psoriasis, Atopic dermatitis, Eczema, Urticaria etc.)
Gastritis, Neurovascular disorders
Arthritis (Osteoarthritis, Rheumatoid Arthritis, Gastro-Intestinal Disorders)
Respiratory diseases (Kasa, Swasa)
Kaamale (jaundice) – Irritable Bowel syndrome

Panchakarma OPD & Theatre services

SV Ayurveda Hospital has well-equipped male and female Panchakarma theatres separately. Panchakarma is performed by highly trained and skilled panchakarma therapists under the supervision of Panchakarma specialist doctors. This purification process helps to maintain good hygiene both at the mental and physical levels.

The treatment is customized according to the requirement of the patient depending upon their body constitution and health disorder.

Shalyatantra (Surgery) OPD & Theatre services

Shalyatantra is one of distinct branch of Ayurveda which explains and demonstrates surgical knowledge and procedures that were performed and used since thousands of years ago and are useful even today. The name of the sage-physician, Susruta, is synonymous with surgery. From his treatise Susruta Samhita, we have become aware of the sophisticated methods of surgery that were practised in India thousands of years ago

Diseases treated

Piles, Fissure in Ano, Fistula, & recurrent Abscess.
Inflammatory conditions-boils
Gallstones, Injury to marma
Deformities, Traumatic conditions
Cysts, Corns, warts
Varicose veins, Osteo Myelitis
Urinary track infections and hernia
Traditional Para surgical procedures like Agnikarma, Ksharakarma, Kshara Sutra and Jalukavacharana.

PG – A&B OPD (Dravyaguna Vigyana, Rasashastra & Bhaishajya Kalpana & Ayurveda Samhita)

Dravyaguna Vigyana

Doctor of Medicine in Dravyaguna Vigyan (Ayurvedic Pharmacology) is a non-clinical course. It provides the principles of Ayurvedic pharmacognosy and pharmacology with a special focus on the identification of controversial drugs, adulterants and substitutes used in Ayurvedic practice.

Rasashastra & Bhaishajya Kalpana

Doctor of Medicine in Rasashastra & Bhaishajya Kalpana (Medicinal Chemistry and Pharmacy) is a Non-Clinical course. Keeping with tradition, the course prepares students for an Ayurvedic physician who is capable of formulating and preparing medicines according to the specific needs of a patient.

The program provides training in medicinal chemistry and the preparation of highly potent medicines from minerals and metals. The course also deals with the principles and practice of Ayurvedic Pharmacy with its varied pharmaceutical methods and dosage forms.

Ayurveda Samhita

This is a Non – Clinical course provides research training in the study of classical texts of Ayurveda, their scientific exploration and validation.

Balaroga OPD (Paediatrics)

Balyavastha or childhood is a crucial phase in human life. This phase is different from other stages because of the Ahara (diet), Vihara (lifestyle) and Aushadhi (medicines) administered during that period. As these factors play an important role during childhood, the methods adopted in the treatment of children are also different.

Balaroga is a branch of Ayurveda that deals with neonatal care, infant feeding, diet for the newborn, daily and seasonal regime and also deals with diseases and disorders relating to children including nutrition of children, immunization etc. Usually, childhood is prone to common ailments like Digestive disorders, Respiratory infections, Skin problems, Worm infestation, etc.

Diseases treated:

Treatment for cerebral palsy, autism, muscular dystrophy, etc.
Delayed milestones
Attention-deficit/hyperactivity disorder (ADHD)
Gastrointestinal diseases.
Kasa and general health.

Balaroga

The M. D. in Balaroga provides research training in the study of classical texts of Ayurveda, their scientific exploration and validation. This branch of Ayurveda, also known as ‘Kaumarayabhritya’ is one of the significant branches that focus on nursing and nurturing infants, newborns and children.

Balaroga not only involves prenatal, and postnatal baby care but also some ailments under the branch of Gynaecology. The specialist doctors in Ayurveda Paediatrics create awareness among the parents about child care, food habits, physical growth, and physiological and psychological issues related to child growth. This helps in bringing up a healthy child.

Shalakyatantra (ENT & Opthomology)

Shalakyatantra is Ayurveda branch for ENT & Ophthamology. It is a branch of Ayurveda that deals with diseases affecting the body parts located above the neck. It encompasses the treatment for the medical conditions related to organs of the head and above the shoulder like Eyes, Ears, Lips, Nose, Throat, Teeth, Skull, Central Nervous System and Brain.

These body parts are vulnerable to diseases which can get complicated as they progress.

The name ‘Shalakyatantra’ came into existence as the therapy involves excessive usage of Shalaka’ which means ‘probe’. This is a branch of Ayurveda where the treatment is done using appropriate tools for ingesting medication to the affected body parts. Various specialized instruments are used for diagnosis and therapeutic purposes as this speciality deals with delicate and narrow sections of the head.

In some places, this treatment is also called as ‘Urdhwangachikitsa’ where ‘Urdhwanga’ refers to body parts above the head, and ‘chikitsa’ relates to treatment. This system of medicine is also concerned with preventing contagious diseases.

By adopting a daily or seasonal routine with the appropriate cleansing procedure, the functional integrity and structure of body parts situated above the head are taken care of.

The disorders treated in the Shalakyatantra Department are

Treatment for Netra rogas (Eyes)
Nasa rogas (Nose)
Karna rogas (Ear)
Mukharogas (Oral Cavity Disorders)
Shirorogas (Head)

Prasoothi & Streeroga (Obstetrics/Gynaecology)

Prasoothi & Streeroga is a significant branch of Ayurveda, mainly dealing with childbirth /Parturition (Prasuti Tantra / Obstetrics) and Gynaecological (Streeroga) disorders. Prasuti tantra deals with pregnancy, labour and puerperium, whereas Streeroga deals with the management of diseases manifesting mainly in women.

The OPD services of Prasoothi and Streeroga at SV Ayurveda Hospital offer exceptional ayurvedic care in addressing pre-natal, post-natal and anti-natal care.

Diseases treated

The Specialist doctors cater to the following problems related to women’s health:

Pre conceptional care
Month-wise regimen for pregnancy, Yoga pregnancy
Menstrual issues due to thyroid dysfunction and obesity
Post-natal care
A promising approach for Infertility (male and female)
Non-surgical management of pregnancy-related complaint
Nausea, vomiting, headache.

Swasthavritta (Social and Preventative Medicine)

Swasthavritta (Social and Preventative Medicine) is a non–clinical course. The program provides training on the principles and practice of Social and Preventive Medicine at both the personal and communal levels. Social and Preventative Medicine in the School of Ayurveda gives elaborate guidelines and regimens for maintaining and promoting the health of the individual and the community integrating modern concepts with principles of Ayurveda.

Swashavritta means “regime of abiding by one’s nature”. It highlights the importance of maintaining a healthy life by adopting principles of a daily regimen, seasonal regimen, and ethical regimen to combat the diseases associated with lifestyle changes. It incorporates principles and practice of treatment both at personal and communal levels. The OPD at SV Ayurveda Hospital mainly deals with counselling.

The patients are advised to maintain good health and prevent diseases by adopting a holistic approach to life. They are guided to consume healthy food, bring positive changes in lifestyle, practice yoga and also follow ethical behaviour.

The counselling on lifestyle modification and preventive aspects are done based on the prakruthi analysis, which is the body constitution of any individual. These practices not only build immunity but also helps to restore balance in the tridoshas, i.e., Vata, Pitta, and Kapha and thus helps one attain stability in life.

Purpose

As the detailed information given above would have made it clear, the purpose of the T.T.D. SV Ayurveda College promotes Ayurveda and imparts quality education to the students and makes them good teachers and efficient Ayurvedic Physicians the Hospital provides free Medical Services for more than one and a half lakh patients per year.

TTD – In the service of Mankind

Peculiar Terminology – Tirupati Balaji Temple

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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

3 Modes of Prayer

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3 Modes of Prayer

Man, not only yearns for his well-being but also for the welfare of mankind. It is best channeled through a prayer. A prayer should be uttered with concentration.

Prayer / Worship prescribes three steps :

Salutation to the lotus feet of Lord Narayana
Utterance of the pure name of Narayana and
Contemplation of the tatva of Sri Narayana.

These three steps, if practiced, constitute the tapas or meditation. ‘Tatvam’ here refers to the inexpressible essence of Narayana.

Meditation

In these three modes of prayer, meditation is of utmost importance. Meditation should be like a limpid and unbroken flow of thought directed towards God. The union of the devotee with God brings out for the devotee the fruit and thereby the boon. Praise of God should be sincere singing of God’s qualities, achievements, and effulgence severally as inherent in Gods and Goddesses –

Gayatri,
Hanuman,
Siva,
Ganesha,
Narasimha and so on.

A mantra is meant for the initiated after training in accurate pronunciation. A stotra is uttered by people with the conviction that its power is equal to that of mantra. Singing in chanting a mantra and singing the stotra are of equal importance.

Sri Sankaracharya’s Hanumadbhu janga prayata stotra has many unique features. It portrays Sri Hanuman as a personality of composure and valor comparable to those of the Himalayas. His bravery in war is signified by his clarion roar.

His composure, energy, and divine power at work are engaged in carrying out the will of Sri Rama. He shines like the rising sun. A mantra, a stotra and a dandaka are composed in a fit of divine frenzy or a flash of vision. One cannot seek logical consistency and reasoning in the 3 modes of worship or prayer.

3 Modes of Worship or 3 Modes of Prayer

Mantra

A mantra is a sacred utterance, a numinous sound, a syllable, a word, or phonemes. Every mantra has six limbs called Shadangas.

They are the

Seer (Rishi),
Deity (Devata),
Seed (Beeja),
energy (Shakti),
Metre (Chandas) and
Kilaka (Lock).

Hence, mantras are for the initiated elite. The mantra saves the reciter. ‘Mananaat trayate iti mantraha’. It is more of an internal recitation than of loud proclamation. It is strictly private and individual. Stotras are uttered by informed scholars and dandakas are convenient for lay people.

A mantra is composed of Beejaaksharas. It has to be learned from a preceptor. It usually begins with the pranavaakshara ‘Om’. Its intonation should be disciplined. On repeated recitation, the mind starts repeating the fine descriptions, dwells in joy about them, and gets identified with the spirit and essence of the soul-stirring parts, especially of the stotras.

A sincere recitation will not only fulfill the desire of the saadhaka but also will lead to the manifestation of the deity in his mind’s eye.

Chanting is must

Gayatri mantra is to be repeated for a hundred and eight times each in the three sandhyas. Its recitation is a must. The triple acts pooraka (inhalation), kumbhaka (retention) and rechaka (exhalation) stabilize the mind of the saadhaka . One lights upon the layering of sandhyopaasana similar to the petals of a lotus unfolding the progress of the individual soul of the saadhaka.

The significance of the prayer: “Om bhoorbhuvasvaha ….” is singular as it is without any desire for particular material benefits. It is confined to contemplating the highest divine radiance to inspire the intelligence to grasp the essence behind the manifest world.

No worldly desire, no request for the removal of fear, worry, and such negative factors. The request is only for kindling the Buddhi. So only enlightenment is sought.

In other words, Bramhavarchas is sought. Meditation is the key to realizing Bramhvarchas.
In other words, it is the experience of a vision of one such form as a living presence and the practitioner gets easily the vision.

A mantra is characterized by severe elegance and a stotra and more so a dandaka is a spontaneous flow of praise that surges from the heart of the devotee.

In form, style, and structure; the dandakas have distinctive features making them different from the mantras and stotras. A mantra is a formulaic expression. It is incantatory and is well-fitted for recitation. The reciter should aim at attaining a mood that aligns him with the source of cosmic energy and the aim is to achieve union with the soul of the supreme.

The poetic compositions of stotras and dandakas draw upon a pool of conventions and styles of the genre concerned.

Dandaka is sung with gusto and the musical resonances emanate from the sound patterns inherent in a composition. Each composer does it in his way to endow it with a singing melody. “Sarada dandakam” of Sri Kalidasa exploits the device of invocatory hailing devices.

Dandakas are concerned with the praises of the deities of one’s personal choices.

A dandaka as a meditation should dwell on a God or Goddess in one uninterrupted flow of the same thought towards a particular God or Goddess.

Dandakas are prayers that highlight God’s qualities, and achievements. The prayers are aimed at bringing out the form, the glory, and the power as revealed in the Vedas, the Puranas, epics.

Dandakam

We have a host of dandakas dear to almost all the devotees and most of them are composed in pure Telugu.

We can mention

Sri Venkateswara dandakam,
Sreerama dandakam,
Ganesha dandakam,
Sri Anjaneya dandakam and several others.

They are unique in their ways as the Gods praised have been differentiated appropriately. The styles are adjusted to the presentation of Gods and Goddesses concerned.

BirthPlace of Hanuman

Sri Hanuman dandakam

“Sri Hanuman dandakam” is perhaps the most popular of all the dandakams in Telugu. Its logical coherence is derived from the coherence of the features, appearances, valor, bravery, and purity of Hanuman. He is mentioned as the savior of Lakshmana. He puts hope and cheer on Sita about her release from the state of imprisonment.

He gives her the ring of Sri Rama and receives her head ornament to be given to Sri Rama – a mutual confirmation and consolation is thus achieved. He brings Sanjeevini mountain and saves Lakshmana from a mortal faint. Thus he inspires hope in Sita and restores Lakshmana to life.

The pragmatic aspect of saving Sita is to be realized through causing a bridge for all the hordes of vanaras to cross the ocean. They overpower the demons in the army of Ravana. Ravana employs the might of sakti. On the other hand, Hanuman helps the world by his bramha tejas in exorcising people of evil spirits.

In this task of working out the welfare of the world, Hanuman is fortified by repeating Taraka mantra. In such a good task, Hanuman becomes another Narasimha. The epic “Sreemad Ramayana” is telescoped in narrating a few key incidents. All this flashes across the mind’s eye of the reader. Vibhishana’s coronation foreshadows the coronation of Sri Rama.

Sri Venkateswara Swamy - 108 Divya Desams

Sri Venkateswara dandakam

“Sri Venkateswara dandakam” is a compendium of the greatness of Lord Venkateswara. His descent from Vaikunta is followed step by step by his gradual evolution into pratyaksha daiva. He has to be praised as Abhayavarada and it brings to our mind the actual descent of God from Vaikunta to the earth.

The rituals derived from the literary texts intertwine the sacred presence of Sri Venkatesa. The group of sevas are known as Udayaastamana sevas making Lord Srinivasa a vibrant deity. One can round off the dandaka study by knowing the meaning of dandaka as a garland. It is both literal and metaphorical in the context of garland used as the age-old ornament in the worship of deities.

Article by – Dr. M. Sreeramachar