Venkateswara’s ‘Saare’ to Sri Padmavathi Ammavaru

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.

SriVari Saare to Ammavaru from Tirumala

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.

Padmavathi Ammavaru - Saare from Tirumala

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’.

Koppu - Padmavathi Ammavaru - Saare

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

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.

Dhanvantari

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.

Sri Venkateswara Ayurvedic College

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.

Sri Venkateswara Ayurvedic Hospital

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.

Panchakarma OPD

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

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

Garuda – The Valiant

Article by Smt. D.K. Ahana Lakshmi

Garuda – Pakshiraja

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

Garuda Statue, Alipiri

Origin of Garuda

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Garuda Vahanam in Tirumala

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

Garuda Seva

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

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

Divya Prabandha Ghoshti – Tirumala Brahmotsavam

Article by – Sri Anantha Madabhooshi

Divya Prabandha Ghoshti

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

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

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

Divya Prabandha Ghoshti - Tirumala

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

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

Mudhal Thiruvandaadi

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

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

Goddess Padmavati Devi with Srinivasa

Irandam Thiruvandaadi

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

Moondram Thiruvandaadi

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

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

Nanmugan Thiruvandaadi

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

Kalpavriksha Vahanam
Kalpavriksha Vahanam

Thiruviruttam of Nammalwar

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

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

Periya Tiruvandaadi

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

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

Golden Chariot - Tirumala Temple
Golden Chariot – Tirumala Temple

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

Periya Tirumozhi

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

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

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

Periya Tirumozhi & Nachiyar Tirumozhi

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

Aswa Vahanam

Final Day

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

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

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

Brahmotsavam concludes

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

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

5 Idols of Tirupati Balaji – Pancha Berams

Pancha Berams of Tirupati Balaji

Lord SRINIVASA is

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

Tirumala Temple

Utsavams / Sevas

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

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

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

Tiruppavada Seva - Tirupati Balaji Temple

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

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

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

Pancha Berams (Beram means an idol or deity)

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

They are

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

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

DHRUVA BERAM

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

Pancha Beram - Dhruva Beram

Devotees queue up to see this deity every day.

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

Click here to learn more about DHRUVA Beram.

KAUTUKA BERAM

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

Bhoga Srinivasa murthy or Kautuka Beram

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

BALI BERAM

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

Srinivasa Koluvu Seva

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

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

SNAPANA BERAM / Ugra Srinivasa Murthy

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

Ugra Srinivasa Murthy

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

UTSAVA BERAM

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

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

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

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

Utsava Murthy - Suprabhatam - Sri Malayappa Swamy

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

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

A few utsavas are conducted for these idols also.

Kshetrapalaka Sila / A stone of Kshetrapalaka

Kshetrapalaka Sila

(A stone of Kshetrapalaka i.e., an inferior manifestation of Shiva)

In the premises of Dhwajasthambha Mandapam towards the northeast direction, you can find an elevated stone platform whose height is 18 inches. This platform which is similar in shape to the Balipeetham is known as Kshetrapalaka Sila (Kshethrapalaka Stone).

click here to read about “Kshetrapalaka of Tirumala”

Rudra Sila

Rudra (a synonym of Shiva) is the ruler of this holy pilgrim center. It is said that this symbolic representation of Rudra is there, but no one knows for how long. It is said that the manifested form of this Rudra Sila, with its glowing form, is used to protect and guard the temple by going around it.

The temple priests after closing the main door of the temple used to place the temple keys on this stone after bowing to it. The next day morning after saluting the stone, priests used to collect or pick up the keys to open the temple door.

Shifting Stone from Temple to Gogarbha Theertham

On one particular night when the stone was circumambulating the temple, a boy was crushed to death when he came under it. The priests never wanted this incident to be repeated. As a precaution, it is believed that the main stone was shifted to Gogarbha Theertham (a holy place known as the cow’s womb) which is a little bit away from Tirumala temple. The present stone, people say is a replica of it.

Gogarbha Theertham

Now the Kshethra Palaka sila in its complete form can be found near Gogarbha Theertham and in its partial form in the temple near Dhwajasthambham.

On every Shiva Ratri day (Feb – March) the temple priests as well as the other administrative officers, tourists go to Pandava Theertham with temple archestra and perform Abhishekam (Give holy bath) while chanting Rudram and Chamakam. After Abhishekam they anoint the stone with Vaishnavite religious markings.

They even fix silver eyes on the stone. After offering strict religious prayers ‘Harati’ (showing the lighted lamp) and food to that sila, Prasadam is then distributed.

Kshetrapalaka Sila

After the distribution of prasadam to the devotees’ priests, officials devotees reach back the temple with temple archestra. Even to this day early in the morning the priests who come to perform pooja, first see the bunch of keys and the Crooked pole which is used as an opener of the gate (KUNCHAKOLA) touch the Kshethrapalaka stone and then they salute the stone.

After this, they circumambulate the Dhwajasthambham before entering the temple. This process is repeated by the priests when they close the doors of the temple. This unbroken tradition is in vogue even to this day.

Vishnu’s Abode is protected and Gaurded by Shiva

Tirumala is considered to be the Vaikuntam (Heaven) of this ‘Kali’ Age. Lord Venkateswara Who is known as Srinivasa, is an incarnation of Lord Vishnu. This Vishnu’s abode is protected and guarded by Lord Shiva. Lord Vishnu and Lord Shiva through this Are giving a perfect message to the world. They are loudly proclaiming to the world that there is no difference between Hari and Hara. This is to bring harmony between the followers of Vishnu and Shiva.

Panchakshari Mantra

Let us chant the Panchakshari Mantra “Om Namah Shivaya! Om Namah Shivaya!! Om Namah Shivaya!!!”

Kshethrapalaka Sila / A stone of Kshethrapalaka

Kshethrapalaka Sila

(A stone of Kshethrapalaka i.e., an inferior manifestation of Shiva)

In the premises of Dhwajasthambha Mandapam towards the northeast direction, you can find an elevated stone platform whose height is 18 inches. This platform which is similar in shape to the Balipeetham is known as Kshethrapalaka Sila (Kshethrapalaka Stone).

click here to read about “Kshethrapalaka of Tirumala”

Rudra Sila

Rudra (a synonym of Shiva) is the ruler of this holy pilgrim center. It is said that this symbolic representation of Rudra is there, but no one knows for how long. It is said that the manifested form of this Rudra Sila, with its glowing form, is used to protect and guard the temple by going around it.

The temple priests after closing the main door of the temple used to place the temple keys on this stone after bowing to it. The next day morning after saluting the stone, priests used to collect or pick up the keys to open the temple door.

Shifting Stone from Temple to Gogarbha Theertham

On one particular night when the stone was circumambulating the temple, a boy was crushed to death when he came under it. The priests never wanted this incident to be repeated. As a precaution, it is believed that the main stone was shifted to Gogarbha Theertham (a holy place known as the cow’s womb) which is a little bit away from Tirumala temple. The present stone, people say is a replica of it.

Gogarbha Theertham

Now the Kshethra Palaka sila in its complete form can be found near Gogarbha Theertham and in its partial form in the temple near Dhwajasthambham.

On every Shiva Ratri day (Feb – March) the temple priests as well as the other administrative officers, tourists go to Pandava Theertham with temple archestra and perform Abhishekam (Give holy bath) while chanting Rudram and Chamakam. After Abhishekam they anoint the stone with Vaishnavite religious markings.

They even fix silver eyes on the stone. After offering strict religious prayers ‘Harati’ (showing the lighted lamp) and food to that sila, Prasadam is then distributed.

Kshethrapalaka Sila

After the distribution of prasadam to the devotees’ priests, officials devotees reach back the temple with temple archestra. Even to this day early in the morning the priests who come to perform pooja, first see the bunch of keys and the Crooked pole which is used as an opener of the gate (KUNCHAKOLA) touch the Kshethrapalaka stone and then they salute the stone.

After this, they circumambulate the Dhwajasthambham before entering the temple. This process is repeated by the priests when they close the doors of the temple. This unbroken tradition is in vogue even to this day.

Vishnu’s Abode is protected and Gaurded by Shiva

Tirumala is considered to be the Vaikuntam (Heaven) of this ‘Kali’ Age. Lord Venkateswara Who is known as Srinivasa, is an incarnation of Lord Vishnu. This Vishnu’s abode is protected and guarded by Lord Shiva. Lord Vishnu and Lord Shiva through this Are giving a perfect message to the world. They are loudly proclaiming to the world that there is no difference between Hari and Hara. This is to bring harmony between the followers of Vishnu and Shiva.

Panchakshari Mantra

Let us chant the Panchakshari Mantra “Om Namah Shivaya! Om Namah Shivaya!! Om Namah Shivaya!!!”

Karthika Deepotsavam in Tirumala Temple

Karthika Deepotsavam

“Deepotsavam” – Festival of lamps during Kritika star is an annual ritual being celebrated in Srivari Temple, Tirumala.

Kritika Deepotsavam is observed in the month of Karthika (according to Tamil month) when the star Krithika prevails during ‘Raatrimana’ (night) and usually falls in November or December. This traditional ritual has been celebrated in the Srivari temple from times immemorial with religious fervor and sanctity.

Lamps with ghee are a symbol of holiness in our Temple culture.

Karthika Deepotsavam Inside Temple
Karthika Deepotsavam Inside Tirupati Balaji Temple – Tirumala

In Tirumala

On this auspicious day the corridors, sub-temples, Vimanam, and Dhwajasthambham will be decorated with clay ghee lamps and the clay ghee lamps will be taken out in procession to other temples surrounding the main temple.

At first on that auspicious day clay earthen pots filled with ghee and wicks will be kept in the southern corner of Sri Yoga Narasimha Swamivari Temple facing the main Deity Lord Venkateswara.

In the evening the Jeeyar Swamies, Acharya Purushas, and officials gather to participate in the ritual. Sri Sri Sri Pedda Jeeyar Swami will light the lamps and afterward, all the lamps will be lit by his Ekangis (substitutes of Jeeyar Swami) or other paricharakas. Then the first lamp will be handed over to Sri Pedda Jeeyar Swami, Chinna Jeer Swami, Acharya Purushas, and other officers present along with the devotees.

The glowing lamps will be taken in the procession with Jeeyar Swami leading the procession and going around the Dwajasthambam. After the procession of the Prakaram, all the lamp bearers will reach inside the temple with Vedic chants. After reaching the Sayana mandapam (just before the sanctum sanctorum) all lamps will be kept outside the Kulasekharpadi except the lamps of Jeeyars and others in particular.

Then the lamps glowing with radiance keep the Lord Shining more like an ‘Agnipurusha‘ (like a bright light in human form) standing in front of us.

The Vedic pandits recite a Hymn from the Vedas (Nakshatra suktam) in praise of Agni and Krithika ‘Agnihi patu krithika’. Then the Archakas take each lamp and offer it to the Lord and the same lamps will be kept to the sides of the sanctum sanctorum. Later coming out to the Dwarapalakas, they keep lamps there and proceed to the potu Ammavaru and keep a lamp there. Then the Jeeyar Swami and Archakas climb the Vimanam and keep the burning lamps on all four sides of the Vimanam at the top of the temple.

Then they bring lamps to the Sri Bhashyakarlasannidhi, Sri Yoga Narasimha Sannidhi, and proceed to the Dwajasthambham and other places inside the temple. Later some lamps are taken in procession to the temple of Sri Bedi Anjaneya Swami, Pedda Jeeyar mutt, Varahaswami Sannidhi, and other temples by the representatives of those temples.

Karthika Deepotsavam - Tirumala

Meanwhile, the corridors in front of Dwajasthambham and other places will be lit with clay lamps on wooden beams. This Krithika Deepotsavam is to celebrate the triumph of light over darkness.

Deepotsavam in other T.T.D. temples

This Deepotsavam is also celebrated in Tirupati Govindarajaswami temple following the same procedure as in Tirumala temple. Lamps will be taken to the Tirupati Kodandaramaswami temple also from here.

The same Deepotsavam festival is celebrated in all the T.T.D. temples in and around Tirupati in a grand manner. May the lights of Krithika Deepotsavam of Lord Srinivasa illuminate on our lives and may He shower His blessings on all of us.

Sri Vikhanasacharya

Sri Vikhanasacharya Shrine

On the Tirumala hills, there is a shrine of Sri Vikhanasacharya on the side of Sri Varahaswami temple near Swami Pushkarini. One may have the darshan of sage Vikhanasacharya’s temple on their next visit to Tirumala.

Swami Pushkarini
Swami Pushkarini – Tirumala

Click here for Sri Varaha Swamy Temple’s location.

The Agama which was laid by Vaikhanasa Maharshi is being practiced in Tirumala. The Agama put forth by Vaikhanasa Maharshi is called ‘Vaikhanasa Agama’. All the rituals are being done as per the Vaikhanasa Agama tradition in Tirumala.

Wide meanings for the words Tirupati & Tirumala

Tirupati & Tirumala

Tiru

‘Tiru’ is a Tamil word in both Tirupati and Tirumala. ‘Tiru’ is affixed to several villages and towns in Tamil Nadu. For example: Tirunelveli, Tiruchinapalli, Tiruvallikkeni, Tirunindravur. It has become a tradition for Tamil to affix the word ‘Tiru’ indicating the honor of persons.

The word ‘Tiru’ is prevalent in the traditions and customs of Vaishnavas. Ex: Tirumeni, Tirumada Veedhi, Tiruppalliyelluchi, Tirumanjanam.

Tirupati

Tirupati speaks clearly about Sripati. Sri Mahavishnu is none other than Sripati. The places where Mahavishnu with His consort Lakshmi is installed in worship form are called Tirupatis. But while speaking about the Holy Places in Tamil Nadu the word ‘Tirupati’ is not affixed to any Holy Place.

The Holy Place Sri Rangam is called Sri Rangam but it is not called Tirupati. Sri Villiputtur is not called ‘Villiputtur Tirupati’. This kind of dispute is not there for Tirupati in the Chittoor district of Andhra Pradesh. It remains a compound word without the necessity of being prefixed or suffixed by any word to ‘Tirupati’.

Tirupati

Tirumala

In ancient times there was significance only for the word Tirumala. ‘Mala’ means ‘hill’. When ‘Tiru’ has become a sacred term, Tirumala has become a Sacred Hill. Peyalwar, one of the Alwars described Tirumalai as a Hill where streams flow in plenty around it and hailed swami ‘Tirumalai Mel’. But this town in ancient times was called Govinda Raja Pattanam, Achyutaraya Puram, Kottur.

Diguva Tirupati and Yeguva Tirupati

In Telugu Errana who worshipped “Venkatachalasthayi” gave importance to the term ‘Venkata’. Sreenatha in “Kasikhandam” referred to the mountains as Sri Saila, Venkata, Ahobila, Sonadri, and Salagramam. During the days of the Tallapaka dynasty, the place at the foot of the Hill was called ‘Diguva Tirupati’ and the place on the top of the Hill was called ‘Yeguva Tirupati’.

But in their keertanas, the poets used it with a single meaning but in other places, they used it separately.

Tirumala Temple

As per the context, we must understand the places described.

‘Sripati puranayaka
Ramaku Tirupati Ramude mandu
Sri Venkatadri Tirupati Lopalanu’

In some way, Kannada Haridasas hailed Him ‘Tirumala Tirupati Vasa, Kande Tirupati Venkata Ramana’ in Devara namagalu like Tallapaka poets. Whatever the reason, Tirumala has become a Sacred Place with the importance of Kshetra, Teertha, and Divine traits.