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.

Importance of Tirumala Hills

Tirumala Hills

Some temples are situated on the banks of rivers. Some can be seen in the forests. Some others are on the mountain tops and others are in caves. The temple of Sri Venkateswara is in a mountainous forest area.

Both the Hill and the river have become sacred on account of Swami’s presence. Swami said to Siva, “Anantoham Mahadeva Sthasyami Giri Rupadhrut Mahadeva! “Mahadeva”! I am in the form of a Hill though I am infinite and eulogized greatly about the Hill.

Reach the Hill that touches the top of the sky and then worship God. Climbing the tower of Venkatagiri, take shelter at the Feet of Bhagawan standing on the cliff, and subsit always at the feet of Bhagawan.

Tirumala Hills - Seven Hills

Annamcharya Keerthanas

Annamacharya sang many keertans on the Glory of the mountain mixing them with the feelings of Alwars and the legendary matters.

Of all the keertans the most famous keertan is –

“Adivo Alladivo Hari vasamu”.


The second one is

“Kattedura vaikunthamu kanachayina konda
Tettelaya Mahimale Tirumala konda”.


Nature in Tirumala was beautiful during the time of Annamayya. There must have been good weather, not causing any tiredness to the pilgrims.

That’s why he said,”

“Toranamule trovella
moorata baralumunchina lathala
Vinjamaralunu visanakarralunu
gonje godugeve kondella”.

“Festoons all along the way with the creepers in lengthy way vinjamaras and hand fans Full of umbrellas is this hill.”

The peacocks, the groups of kokilalu (the nightingale), different races of birds, and the trees that offered aspiring fruits were easily available for the pilgrims in those days.

In the same way, there were monasteries and towers as the resting places for the pilgrims.

  • Now we say that Tirumala is a garland of Seven Hills, but in Krutayuga it was called ‘Vrushabhadri’.
  • In Tretayuga it was called Anjanadri.
  • In Dwapara it was called Seshachalam.
  • According to another version, it was called Anjanachalam in Krutayuga and Venkatachalam in Tretayuga.

That’s why Annamayya vividly described the area of this Hill.

‘Ade chudu Venkatadri Nalagu yugamulandu
Velugondi prabha miraganu?
“Look at Tiruvenkatadri shining forth in four
yugas.”

Tirumala Hill Names (Seven Hills)

There is a reference about the Seven Hills in Suprabhatam and Sreenivasa Gadyam. Sri Parvatam, Seshasailam, Garudachalam, Venkatadri, Narayanadri, and Vrushadri are the Seven Hills.

In addition to these, some other Hills like

  • Chintamani,
  • Gnanadri,
  • Teerthadri,
  • Pushkaradri,
  • Kanakadri,
  • Simhachalam,
  • Anjanadri,
  • Varahadri,
  • Neeladri,
  • Sreenivasagiri,
  • Anandadri, and
  • Sumeru sikharam were mentioned in legends.

Kannada Haridasa mentioned the Hills also as Sugandha parvata vasa, Saptagiri vasa, Kondalagiriya vasa along with these names.

Bhu Varaha Swamy, Tirumala - Varaha Kshetram

Varaha Kshetra

It is quite natural that the people go up the Hills when any Natural Calamity takes place. Swami is there on the Hill inviting the devotees who are deeply immersed in the ocean of samsara and getting disappointed, whatever it may be, it is worthy to note that Tamilians call swami “Tiru Vengada mudaiyan”. This Hill is called Varaha Kshetra because of the story of Varaha Swami. But over time the name ‘Venkatadri’ is fully established.

Giri Sikhara Darshanam

In some of the temples a visit to the temple – tower is important. It is called “Giri Sikhara Darshanam”. Vijayadasa, Kannada Vaggeyakara sang two lengthy keertans on ‘Giri Sikhara Darshan’.

They are

  1. ‘Giriya Sikharavakande’
  2. ‘Giriya Sikharavanodi”.

As soon as the pilgrims reach Tirupati, they look at the temple – tower, bow their heads, fold their hands, and prostrate before the tower with all their devotion. They suminate this experience repeatedly and go forward. This scene is beautifully described by Vijayadasa.

He said that those who don’t have Bhakti sadhans are denied the opportunity of visiting the Hill, one step in Tirumala is enough to uplift his entire race. Uragadri Vittaladasa said that until and unless one has punya pakam (results of virtues) one cannot get Giri Darshan. Vedanta Desika in his “Daya satakam” sang about the Hill.

“Prapadye tam Girim prayah
Sreenivasanukampaya
Ikshu sarasravantyava
yanmurtya sarkarayitam”.

Tiruvenkatachala parvatam

That the mercy of Sreenivasa flowed like the flood of sugarcane juice and got solidified and transformed into Sugar Hill called ‘Tiruvenkatachala parvatam’. Paramasiva taught Sanakada Maharshis that the visit of Venkatachala would not be available without the devotional practice in the innumerable births of aeons past. This legendary matter is as follows in the words of Vijayadasa.

“Anantajanumake sadhanakudadallade
EeNaga Darigu Darusana Vagadu”.

Giridarshanam and Giri Pradakshinam are important for Saivites also.

Tirumala Nambi – 1st Citizen of Tirumala

Tirumala Nambi – Sri Saila Poorna

In the 10th century A.D. there lived a great Vaishnava devotee by the name Yamunacharya in ‘Sri Rangam’ a popularly famous Vaishnavite pilgrim center. With all the sincerity he had at his command, Sri Yamunacharya was serving Lord Sri Ranganatha. Being an authority on Vishista Advaitha he was also imparting the intricacies of Vaishnavism to his disciples. In one of his discourses, he mentioned Lord Srinivasa of Venkatachala (Kshethra).

He told his disciples that Lord Srinivasa stays in a Pushpa Mandapam and is fond of Abhishekas particularly, with varieties of flowers. According to Namma Alwar, who is known as ‘Parankusa Divya Soora’, this is the best service that a devotee can offer to Lord Srinivasa. Yamunacharya further said, “I had the opportunity to serve Lord Srinivasa for a short time”.

I could not withstand the attack of insects as well as the chill weather. So I came back. If someone can go to Tirumala and get water as well as flowers for Abhishekam and pooja we will be showing our respect to great Namma Alwar (after saying this he anxiously looked at his disciples).

There was a pin-drop silence for some time. After some time one disciple by the name Sri Saila Poorna i.e., Tirumala Nambi stood up and said Guruji, I will go over to Tirumala to offer the poojas explained by you. With the blessings of Sri Yamunacharya, Tirumala Nambi reached Tirumala.

Abhishekam to Lord Venkateswara

Everyday Tirumala Nambi used to get water from a nearby Theertham Papanasanam, ten miles away from the temple for the Abhishekam of the Chief Idols of Lord Venkateswara as well as other utsava moorthies.

Apart from this, he used to collect flowers from the garden and prepare colorful garlands for Srinivasa and the other idols of Sanctum Sanctorum. While bringing water for Abhishekam he used to chant the holy name of the Lord. The Archakas with that water used to perform Abhishekam to the Lotus feet of the Chief Idol which will be covered with gold plated sheets. The silver idol of Bhoga Srinivasa Moorthy which is also known as ‘Mana vala Perumal’ was also given a holy bath with the water brought by Tirumala Nambi.

Bhoga Srinivasa murthy
Bhoga Srinivasa Murthy

Tirumala Nambi used to carry out the wishes of his guru Yamunacharya by serving Lord Srinivasa. This daily activity of bringing water from Papanasanam and preparing garlands for decoration continued for many years. Lord Venkateswara of Tirumala wanted to bring His devotee’s selfless services to the notice of everyone.

Young Hunter Following Tirumala Nambi

As usual one fine morning Tirumala Nambi was carrying water from Papanasanam for Lord’s Abhishekam. He was in a hurry to reach the temple well before Abhishekam time. As he was returning to the temple carrying water a young hunter with a bow and arrows addressed him as ‘Thatha Thatha’ (a Telugu word for grandfather as well as a word of address used to address elderly people).

Tirumala Nambi stopped for a while and looked back. He saw an attractive young hunter. The young hunter said, ‘Sir I am very very thirsty, please quench my thirst by giving some water you are carrying’. Tirumala Nambi said, ‘this water is meant for Lord’s Abhishekam. I cannot give it to you. Give way to me. I am already late. By saying this he started walking briskly towards the temple.

The young hunter followed Tirumala Nambi. He aimed one arrow and released it. The arrow went and struck the mud pot and made a small hole. The water started dripping and fell into His cup-shaped two hands. Tirumala Nambi turned back after hearing the sound of dripping water. He saw the young hunter drinking the dripping water.

Tirumala Nambi Carrying water

Tirumala Nambi, turning with anger said: ‘You dirty fellow, by drinking the water meant for Lord Venkateswara’s Abhishekam, you have polluted this. Oh! God!! I don’t have much time to go back and fetch the water. What can I do!’. He with raised hands prayed Lord saying ‘Please forgive me. I could not carry water for Abhishekam in time.

Seeing Tirumala Nambi crying like a child, the young hunter said: ‘Oh! Old man! Don’t worry. There is one more tank nearby. I will show you. You just follow me. Tirumala Nambi followed him. They went down into a valley. There was no water tank. Then the young hunter released one arrow.

The arrow went and hit a bend of the hill. From there water started gushing. The hunter pointed to that water source and said ‘You take that water to the temple’.

After that, the hunter said: ‘Look, from tomorrow onwards you carry only this water for my Abhishekam’. Lord Venkateswara who Had assumed the form of a young hunter disappeared.

Akasa Ganga Theertham
Akasa Ganga Theertham

Akasa Ganga water for Abhishekam

Tirumala Nambi was thrilled. Before he could conclude that the young hunter with Whom he was talking a while ago was no other than Lord Himself. He was fortunate to have seen and spoken to Lord Venkateswara. Immersed in ecstasy he reached the temple by drawing water from Akasa Ganga.

When he entered into the Sanctum Sanctorum an Archaka being possessed by Lord Venkateswara said loudly ‘Tirumala Nambi you have already quenched My thirst by offering soothing cold water. I had water to My heart’s contentment. From tomorrow onwards you bring water from Akasa Ganga only for My Abhishekam’.

Thus He made a public announcement about the greatness and sincere devotion of Tirumala Nambi. Further, about Lord Venkateswara people could come to know that to Him devotees are dearer.

THANEERAMUDU-FESTIVAL-TIRUMALA-NAMBI-TEMPLE
MALAYAPPA VISITS Tirumala Nambi Sannidhi (Temple) – During Thaneeramudu Festival

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Tirumala Nambi Temple

There is one small temple dedicated to Tirumala Nambi on the path of Maha Pradakshina i.e., circumambulation. This north-facing temple is towards the southern side of the circumambulation path.

Google map’s location of Sri Tirumala Nambi Sannidhi

Tirumala Nambi the first ever person to dedicate his life for the sake of Theertha seva, it is believed, had a hut here in those days. Even to this day whenever Lord Venkateswara comes out in procession, He is offered Harati first here. After this ceremony only He proceeds to South Mada Street.

The Jeeyangaras leading the procession will be chanting verses from Divya prabandham. This proves the important significance that is given to Tirumala Nambi. Lord Venkateswara Himself has addressed Tirumala Nambi as ‘Thatha’ i.e., Grandfather.

He thus became thatha to all. Maybe because of this, people began to address him as ‘Periya Tirumala Nambi”. The prefix ‘periya’ in Tamil gives the meaning of elder in English. He is also known as Sri Saila Maha Poorna.

Tanniramudu Utsavam

1050th AVATAR MAHOTSAVAM OF SRI TIRUMALA NAMBI HELD IN TIRUMALA

Evolution of Tirupati

Evolution of Tirupati

The divine hills of Tirumala are believed to be directly brought from the celestial Sri Vaikuntam and placed on earth for the benefit of mankind. This holy hill is called ‘Venkatachalam’. Lord Vishnu appeared here in the self-manifested form as ‘Srinivasa’ eons before, worshipped by devotees from all corners of the world.

The village of Tirupati was founded at the foothills of the sacred hills, where Sri Venkateswara blesses all mankind. Tirupati, now a flourishing city has developed into a spiritual, cultural, and educational center because of the unlimited mercy of Sri Venkateswara. That’s why there is an inseparable relation between Tirumala and Tirupati.

There is a wealth of information available about Tirumala hills in Puranas and history books but not much is known about the temple town of Tirupati at the foothills.

Tirupati Balaji Mandir

  • North Indian devotees of Lord Balaji refer to the hill shrine as ‘Tirupati Balaji Mandir’.

ThiruppadhiVenkatachalapathy

  • The devotees of Tamil Nadu call it ‘ThiruppadhiElumaleyaan’, ’ThiruppadhiVenkatachalapathy’, or ‘Thiruvengadamudaiyaan’,

Tirupathi Thimmappa

  • whereas devotees from Karnataka call the deity as ‘Tirupathi Thimmappa’ or ‘Tirupathi Venkata Ramana Devaru’.

Upper Tirupati & Lower Tirupati

Thus Tirumala has always been referred to as ‘Upper Tirupati’ and the town at the foothills ‘Lower Tirupati’. Though the word ‘Tirumala’ has been used for the hill shrine as early as the 10th century as the inscriptions on the temple indicate, devotees have always called it generally ‘Tirupati’. Hence it is quite interesting to discover the etymology of the word ‘Tirupati’ itself, along with the background and history behind the evolution of the temple town.

The ‘rig veda’, the most ancient of the Vedas, contains an interesting mantra, in its 10th mandala that speaks of the Venkatachala hill and refers to it as ‘Vikata’ (a colloquial form of Venkata). In the year 1801, the East India Company assumed direct control over the management of Tirumala Temple.

General Stratton – Report on Tirumala temple

The British Government appointed an officer ‘General Stratton’, the then collector of Chittoor, to submit a detailed report on the workings of the Tirumala Venkateswara Temple. On the 31st of January, 1803, Stratton submitted a report on the most ancient and prominent temple. General Stratton, in his report, refers to the Tirumala hills as ‘Tripatty hills’, the holy shrine as ‘Tripatty Pagoda’, and the village at the foothills recorded as ‘Tripatty village’.

Evolution of Tirupati

There is another interesting observation that is quite surprising. It is a well-known fact that the worship and religious rituals performed at the Tirumala temple are conducted according to the strict tenets of Vaikhanasa agama.

Sri Venkatesa Gayatri Mantra that is recited by the Vaikhanasa priests during worship to the presiding deity goes-

Om Vemkatesayavidmahe tripathinadhayadhimahi | Tannahsrinivasa: prachodayat ||

  • Incidentally, the Sanskrit word ‘Tripathi’ in this mantra coincides with the colloquial ‘Tripatty’ as referred to by the British officer. There are several meanings to the word ‘Tripathinatha’ –
  • ‘Tripathi’ means the sacred Venkatachala hill and ‘Tripathinatha’ means the presiding deity, Sri Venkateswara.
  • ‘Tripatha’ represents the three worlds – Swargaloka, Bhuloka, and PatalaLoka. Lord Venkateswara is the ruler of these three worlds.
  • Based on Puranic accounts, ‘Tripatha’ also indicates that the sacred hill shrine was placed on the Northern banks of river Swarnamukhi where it confluences along with its tributaries Bhima and Kalyani. It is on the same tributary that the famous Kalyani dam has been constructed.
  • ‘Tripatha’ also suggests that there were three routes that were frequently used to reach the hill shrine of Vengadam, since ancient times.
  • Devotees coming to worship Lord Venkateswara from the west i.e., from Karnataka, reach Tirumala through the ‘Srivari Mettu’ footpath near Chandragiri. It is also called ‘Sreepathivari Mettu’.
  • Devotees coming from the South i.e. from Tamilnadu reach Tirumala from the regular Alipiri footpath.
  • Devotees coming from the northern part of Andhra, Maharashtra, and northern parts of India, reach Tirumala to worship Srivaru through the ‘Annamayya’ pathway. It begins near Rajampet of Kadapa district and stretches along the Mamandur forest range, passing through the Tumburukona, the valley near Tumburuteertham, and finally reaching Tirumala near PapavinasanaTheertham. The famous saint poet Tallapaka Annamacharya is said to have gone to Tirumala through this route to worship Srivaru and hence the same is named after him.

Ashtadikpalakas and their role in Brahmotsavams - Heading

SriSaIla – ThiruMalai (Tirumala)

Tirumala was always called by the names ‘Tripati’ and ‘Tirupati’. Sri Venkatachala Mahatyam signifies that Tirumala is called ‘SriSaIla’ – ‘Sri’ implies ‘thiru’ in Tamil and ‘SaIla’ means mountain – ‘malai’ in Tamil. So SriSaIla came to be popularly known as “Tirumala”. But the word ‘Tripati’ which is part of the ancient Venkatesa Gayatri mantra, stood the test of time as ‘Tirupati’ and became permanent.

“What is a name?” might be the general question; but here in this case, it represents the devotion of millions of devotees for Sri Venkateswara. For devotees, a mere chanting and utterance of the name ‘Tirupati’, instills a divine feeling and they are instantly transported to the sanctum of Tirumala. Upon hearing the same, they are immediately immersed in thoughts of the divine grace of Srivaru.

Tirupati always reminds them that their beloved presiding deity, Sri Srinivasa, is always there for them, to hear their woes and bless them with what is good for them.