“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.
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 themain 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.
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.
Temples are representatives of our culture and traditions. Festivals are an important part of our culture. They are some special occasions, bringing people together to commemorate rituals. One can experience the heavenly enjoyment and feeling of fulfilment once we have the grand sight of the ritual. When festivalsare celebrated in temples, they are extra special as they are believed to bring protection and happiness to people.
Sri Mahalakshmi or Pundareeka Ammavaru temple is located at Sri Govindarajaswami Temple Complex in Tirupati. Sri Lakshmi Jayanti utsavam will be performed to Sri Pundareeka Ammavaru on Uttara phalguni, the birth star of Sri Mahalakshmi celebrated for seven days from 12-03-2022 to 18-03-2022.
Ritual Sequence
Every day in the evening Sri Pundareeka Ammavaru will be decked with resplendent ornaments, flowers and will be taken for unjal seva in front of Her temple. There will be Prabandha Ghosti in the evening and asthanam after Her arrival inside the temple.
On 18.02.2022 (the last day) the star being the Uttara Phalguni, there will be Snapana Thirumanjanam and afterwards asthanam will be conducted. In the evening of this day, once in a year, Lord Govindarajaswamivaru comes to Her place to greet Her on Her birth star day. There will be unjal seva for both of them facing each other at a distance of 10 mts.
The Kalyanam or marriage of Sri Mahalakshmi with the exchange of garlands will be a feast to the eyes of the devotees who throng in large numbers to the temple. Another important and interesting event will be the closing of entrance doors by Mahalakshmi when the Lord is about to be taken into Her temple. He will come at high speed but the doors will be closed. This will be done three times and finally, She allows Him to enter after He expresses ‘Sorry’ for His mistakes.
Afterwards, both Sri Mahalakshmi and Sri Govindaraja Swami will be seated on one throne (Simhasanam) and the ritual ends with Asthanam and the distribution of Prasadams to all those present there. Many Local people come purposely to see the Kalyanam and the ‘Mock show of anger‘ by Sri Pundareeka Ammavaru towards Her husband and they re-union for the sake of ‘their children’ the devotees.
‘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 Rangambut 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’.
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.
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.
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.
Annamcharya Keerthanas
Annamacharya sang many keertans on the Glory of the mountain mixing them with the feelings of Alwars and the legendary matters.
“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.
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
‘Giriya Sikharavakande’
‘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.
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
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, 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 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.
MALAYAPPA VISITS Tirumala Nambi Sannidhi (Temple) – During Thaneeramudu Festival
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.
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.
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’.
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.
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.
Cow worship is always considered a sacred activity for Hindus. It is revered as a symbol of prosperity as Goddess Maha Lakshmi is believed to live in the animal, thus bestowing health and wealth to Her devotees.
Since time immemorial, all the dynasties that were part of the Bharata Varsha patronized cattle worship and even promoted cow-based products not only to ensure the citizens’ health but also to distribute wealth among the masses.
A quick look at our hoary mythology and ancient history reveals that the prosperity of a kingdom used to be measured by its cattle wealth. The cow was hence considered not only as the sole breadwinner in many households but also as the living god of a village.
The Tirumala Tirupati Devasthanams (TTD) has been a champion in preserving, propagating, and promoting native cows (Go-Matha) at its Sri Venkateswara Gosamrakshanasala and mobilizing donations through its Sri Venkateswara Gosamrakshana Trust.
Though the TTD is a pioneer in cow protection and propagation activities, it has taken steps to make cow worship a regular part of its series of activities.
Alipiri, the foot of Tirumala hills, has a new landmark for cow worship, which is called ‘Sri Venkateswara Saptha Go Pradakshina Mandiram’. The idea behind the TTD coming up with the concept is to let the pilgrims do ‘Pradakshana’ to seven ‘Desi’ cows and calves.
The magical number ‘seven’ here is synonymous with the seven hills of Tirumala and is considered a good omen for people to start their holy trek to the hill shrine after praying to the cows arranged in a pattern.
There will be 25 to 30 at any point of time on the premises, from which seven cows will be made to stand at the altar at the center. Devotees walking in will perambulate around the cows as a form of worship. This act, done with a noble heart and with due sincerity, is believed to remove all sins committed in previous births.
A view of Sri Venugopala Swamy at Alipiri Sri Venkateswara Go Pradakshina Mandiram
Feed donations to be made in Go-Mandiram
Grain/Cereals
Planetary positions
Wheat and jaggery
Suryagraha Shanti
Paddy
Chandragraha Shanti
Red gram and jaggery
Kujagraha Shanti
Black gram and jaggery
Rahugraha Shanti
Chickpea
Gurugraha Shanti
Sesame seeds
Sanigraha Shanti
Green gram
Budhagraha Shanti
Horse gram
Kethugraha Shanti
Cowpea
Sukragraha Shanti
4 Acre Campus
The four-acre campus is strategically located close to the footpath and also the toll gate on the second ghat road leading to Tirumala hills. This facilitates both the trekking public as well as the motorists using the ghat road to make a stopover at Alipiri, pray to the cows, and then embark on their holy pilgrimage to the abode of Lord Venkateswara.
The complex also has a temple with the deity of Sri Venugopala Swamy, where Puja will be offered every day as prescribed in the religious doctrines. It may be recalled that Lord Sri Krishna, as a cowherd, always holds cow close to his heart and can be mostly seen in the company of cattle, which sway to the tune of the mellifluous music emanating from his flute.
Sapthagopradakshana Shala
Go-Thulabaram
Another major attraction here is a ‘Go Thulabaram’, which is similar to the one used by pilgrims to weigh products against their weight, to be donated as part of the fulfillment of their vow. The difference in this case is that the products donated to the temple are weighed against the weight of a cow.
A cow is made to stand on one side of the ‘Thulabaram’ and consumable products like rice, jaggery, haystack, nuts and cereals, sugarcane, groundnut husk, etc. are added in gunny bags on the other side, till both sides strike a balance. The philanthropist then donates the same to the TTD, which in turn uses it to feed the cattle not only at the ‘Go Mandiram’, but also at the various Goshalas under its management.
To hold the weight of a cow as well as the products, the ‘Thulabaram’ is specially ordered from a firm in Madhya Pradesh, which made it with cast iron with a heavy gauge. Apart from the temple and a cattle shed to house thirty cows, there is a vast grazing field, where the cattle will be let out.
Animals moving around and grazing in the pasture will naturally gain strength and immunity, compared to the ones that are fed manually. This is the idea behind developing a grazing field with fodder crops.
Go-Pradakshina Seva
Devotees can have Go-pradakshinam at this Go-Mandiram before offering prayers to Lord Venkateswara at Tirumala.
Go-Vignana Kendram
Also abutting the ‘Go Mandiram’ is a massive building ‘Go Vignana Kendram’ housing a meditation hall and a photo gallery depicting TTD’s cow-related activities. After praying to the cows, people intending to sustain the devotional fervor for a few more minutes can sit down for meditation and chant the holy names of the Lord.
There is also a children’s play area, where the kids will be allowed to roam around when the elders pray. It will also be an occasion for the children to engage in fruitful time with the cows and attain a spiritual and compassionate bent of mind. The building also has a gallery to display the TTD’s programs on cow protection, apart from the donation schemes available to the public.
This will not only help more benefactors join the cause of cow protection but also provide a window to let the TTD’s activities on this front spread far and wide. As the area is surrounded by forest, where the movement of carnivorous animals cannot be ruled out, the TTD management intends to provide electric fencing to ensure the safety of the cows. Deployment of guards with light arms is also under contemplation to scare away such wild animals from the vicinity.
Devotees can offer various grains of their choice to the cows and may donate the grains and cereals that suit the planetary positions and movement.
For example,
wheat and jaggery are known to please the Sun God, which the devout can donate to Suryagraha Shanti.
Similarly, paddy is suited for Chandragraha Shanti,
red gram and jaggery for Kujagraha Shanti,
black gram and jaggery for Rahugraha Shanti,
chickpea for Gurugraha Shanti,
Sesame seeds for Sanigraha Shanti,
Green gram for Budhagraha Shanti,
horse gram for Kethugraha Shanti and
cowpea is donated for Sukragraha Shanti.
Devotees can donate the above grains according to the weights of the various cows mentioned at the ‘Go Thulabharam’, or pay the equivalent in cash drawn as a demand draft. T.T.D. took up the noble cause of popularizing the concept of cow worship and propagating the importance of ‘Go Matha’ in a great way.
The article “Swami Pushkarini – The Path for Salvation” published in Sapthagiri Magazine by “Sri M.R.K. Sateesh Babu”
Swami Pushkarini
Swami Pushkarini is a sacred lake located on Venkatachala Mountain adjacent to Ananda Nilayam where the deity resided after he arrived from heaven on his divine vehicle. Of the seven lakes in Trilokas,
Swami Pushkarini is the most significant and prominent lake that lies on the northeast side of Sri Venkateswara Swami temple. It is one of the iconic places on earth that has the divine and angelic power to bless the devotees with materialistic and worldly comforts.
In many of the Puranas and mythological books, the glory and significance of Pushkarini are cited clearly.
Vamana Purana
In the ancient age, there was a sage called Markandeya. He performed penance to propitiate Brahma to get blessed with a boon from him. Convinced with his austerity, Brahma appeared before Markandeya to bless his deep-delved desire.
Sage Markandeya requested Brahma to give him the energy to visit all heavenly lakes in Trilokas to offer prayers and to do service with devotion. Brahma answered Markandeya that it was impossible to visit all seven lakes, but suggested Markandeya visit ‘Swami Pushkarini’ where he could gain the fruit of his burning desire with a single dip in the lake’s water on Dwadasi Day in Dhanurmasa at dawn when all heavenly lakes enter the Pushkarini (12th day, the day that comes before full moon day in December.
PC – Sapthagiri Magazine, Article on “Swami Pushkarini – The Path for Salvation” by “Sri M.R.K. Sateesh Babu”
As suggested, Markandeya visited Swami Pushkarini, performed his services, and offered prayers with devotion. The inborn desire of the sage was fulfilled.
Varaha Purana
Once upon a time, there was a king called ‘Sanka’. He was a great devotee and also a great warrior. He used to rule the kingdom on the four wheels of Dharma. Unfortunately, the kings of his neighboring kingdoms felt jealous of his prosperity, and allied to defeat the king by hook or by crook. The news was like a bolt in the blue to ‘Sanka’.
Despite his undaunted endeavor, the king was unable to protect his kingdom. It had become a herculean task to protect himself from them. They seized his kingdom and made ‘Sanka’ to run for his life. Escaping from his enemies, Sanka reached his teacher. Pitied with his condition, the teacher suggested ‘Sanka’ to visit Swami Pushkarini to offer prayers after having a bath in it.
PC – Sapthagiri Magazine, Article on “Swami Pushkarini – The Path for Salvation” by “Sri M.R.K. Sateesh Babu”
Understanding the greatness of Pushkarini, Sanka took a bath in Pushkarini and offered prayers to God with dedication. While he was still in the lake offering prayers, God appeared before Sanka and blessed him with his lost prosperity. The coalition that was formed by his enemies failed and they returned to his kingdom. ‘Sanka’ had become a sovereign king with the blessing he received from God on his visit to Swami Pushkarini.
Swami Pushkarini is at the forefront of all sacred lakes. It has the power to fulfill the inborn desires and also to bless the Devotees with all prosperity.
Skanda Purana
Once there was a king named Nandu in Chandravamsa. He had a son called Dharmagupta. He was brought up by the king with utmost care. After he had attained the age to rule the kingdom, the king assigned the responsibilities of his kingdom to his young son and left for the forest. He ruled the kingdom with ease. One day, Dharma Gupta went to a forest. Even before he had returned from the forest, it became night.
Suddenly, a lion chased him. To escape from a lion, the king climbed a tree where he found a bear. It was there on the tree, protecting itself from the lion. On seeing the bear, the king was shocked with fear. The bear observed the king’s anxiety and communicated with the king in human language. It told the king not to get afraid of it and also suggested the king take a rest for a few hours as he was very exhausted.
Convinced by the bear’s conversation, the king had slept without hesitation. While the king was sleeping, the lion tried to convince the bear with pleasing words and asked the bear to push the king from the top of the tree. Though the bear was an animal, it tried to keep its promise. It refused to betray the king. It said that if he does so, there will not be redemption from sin. It suggested the lion leave its greediness.
PC – Sapthagiri Magazine, Article on “Swami Pushkarini – The Path for Salvation” by “Sri M.R.K. Sateesh Babu”
After the king had woken up from sleep, the bear took a rest. The lion played the same trick that it had done before. The king, who was convinced by the lion’s words, left his promise and pushed the bear from the top of the tree. The bear opened its eyes and balanced itself without falling. It cursed the king for his ingratitude to become a lunatic. From then onwards, the king had become a mad person wandering all the places.
Some of his followers recognized him and took him to his father who was in the forest performing austerity. The old king felt sad. On the suggestion of the Sage Gemini, he took his lunatic son to Swami Pushkarini. He dipped in Pushkarini along with his son.
The very next minute, Dharmagupta, his son recovered from his curse and regained his previous intelligence. From this, it is evident that Swami Pushkarini has the power to redeem from the all-time sin.
Brahma Purana
Once Goddess Saraswathi, with a desire to gain more veneration and fame than any other river including Ganga, formed as a river. Sage Pulasthya visited the place where Goddess Saraswathi formed a river. He felt that the Goddess had not shown reverence to him. With anger, he cursed Goddess Saraswathi that her desire would not come true.
Goddess Saraswathi felt humiliated by this curse. She cursed Pulasthya that his sons would become monsters and fight against Mahavishnu. Realizing his mistake, the sage requested the Goddess to take back her curse. As it was not possible to do it, she blessed Pulasthya that his last son Vibhisana would become the devotee of Sri Mahavishnu and bring a good name to his family.
PC – Sapthagiri Magazine, Article on “Swami Pushkarini – The Path for Salvation” by “Sri M.R.K. Sateesh Babu”
After this incident, Goddess Saraswathi, who desired to flow as the sacred river, did penance to fulfill her desire. Sri Mahavishnu appeared and said that he could not erase the curse but he could bless her to be the lake that is as mighty as the Ganges to erase the sins of the devotees who will take a dip in her water. From then onwards, Goddess Saraswathi has become ‘Swami Pushkarini’ (the sacred lake).
Bhavishath Purana
It is said that Sri Rama visited Swami Pushkarini, while he was in search of Sita. Ravana abducted Sita. To trace out Sita, Rama crossed the mountains and reached the place where Hanuma resided. He met Hanuma and thereby helped Sugreeva in killing Vali.
While they were about to move in search of Sita, Anjana Devi, mother of Hanuma, requested Rama to visit her hermitage. Though Rama said that he would come later, Hanuma compelled Rama to come over there.
PC – Sapthagiri Magazine, Article on “Swami Pushkarini – The Path for Salvation” by “Sri M.R.K. Sateesh Babu”
On his request, he visited her hermitage, blessed the sages, and visited Swami Pushkarini. He dipped in the water and offered obeisance. It is said in Purana that Rama could trace out Sita only after taking a bath in Swami Pushkarini.
Sri Swami Pushkarini Theertham
To take a bath in a sacred pond ‘Sri Swami Pushkarini’ –
To serve with devotion ‘a teacher,
To offer prayers to God on ‘Ekadasi’, ……….. is magnificent, marvelous, and memorable.
Likewise, To take birth as a human being,
To lead life successfully on earth and
To take a bath in ‘Swami Pushkarini’….
……….. is good, great, glorious.
Of all sacred lakes (theerthas) ‘Swami Pushkarini’ is the most pious and virtuous lake. It is situated in the sacred premises of ‘Tirumala Temple’, the abode of Kaliyuga – Lord Venkateswara. It is said in Puranas that this sacred lake was brought by Garuda, the vehicle of Sri Mahavishnu on onto the mountain at the command of Sri Mahavishnu.
So it is called ‘Swami Pushkarini’. It is also mentioned in the Puranas that a single dip in the sacred water of a lake would wash away the sins of an individual and bestow temporal prosperity.
Every year, on Vaikunta Ekadasi of the bright fortnight in Dhanurmasa (November/ December) all the three & half crore holy Theerthas enter this Swami Pushkarini. In connection with this auspicious occasion, the event of Divine Chakra Snana Ceremony (sacred bath) is performed on the bank of Swami Pushkarini soon after the early morning rituals to Sri Venkateswara Swami in the Sanctum Sanctorum in Tirumala Temple.
Chakra Snanam – Holy Dip of Chakra in Swami Pushkarini – Tirumala
From Ananda Nilyam, after the morning rituals ‘Sudharshana Chakrathalwar’ was moved in the streets in procession and brought to the sacred lake for a bath. After the sacred bath in the holy lake, ‘Chakrathalwar’ is decorated with jewels and gems and taken back to its original place. All the Devotees avail this opportunity to participate in the Chakra Snana Ceremony and take a holy dip in Swami Pushkarini after the ceremony is performed.
The word “Vimana” means to house the lofty image of the Supreme being. In the word “Vimanam”, the alphabet ‘ma’ means an object which is measured or made in various ways. The prefix ‘vi’ denotes “vishesha” which signifies the image. So, the word itself, from its etymological aspects carries a noble and elevating significance.
Several Puranas have umpteen references to Vimana with different meanings.
But, in Tirumala, the second among the l08 divya desas, the Supreme being is stationed in the sanctum sanctorum called Ananda Nilaya Vimana. In Sri Padma Puranam, chapter 10, it is described that, the appearance of a new and unblemished Vimana which gladdens the hearts of the viewers, on the western side of the sacred tank.
It is said in Vamana Purana Chapter 40/21, there is an account of Brahma and other gods having obtained a view of the deity in the divine Vimana of this temple. On that occasion, Vishnu is said to have appeared to human beings as the image of Srinivasa in the Sanctum built by man.
Ananda Nilaya Vimana indicates the abode of Mulavirat of the sacred Seven Hills.
It is said that Thondaman Chakravarti, a great King of the Thondamandalam area ordered to build Lord Srinivasa Temple and a Vimana as described in Bhavishyothara Purana. Even in Tiruvenkata Puranam’s eleventh chapter, the same was told in Tamil.
In the Puranic age, it is said that Vamana Purana refers that on the banks of Swami Pushkarani, great sages headed by Agasthya along with King Sanaka, visualized the Lord when he manifested himself in his divine Ananda Nilaya Vimana, which was conical, studded with precious stones and decked with garlands of pearls.
In Vamana Purana, Agastya says that in the Kali age which was yet to come, a holy Vimana will destroy all sins of viewers, which by its auspicious nature will gladden the hearts of all viewers, which will be worshipped by celestial beings, gandharvas etc., which will have unique good features, in which the Lord will be ever resident, is going to be designed and constructed by the devotees of Vishnu.
The Vimana was directly transported from the world of Bliss i.e. Sri Vaikunta.
It is also the abode of Ananda – the blissful Supreme being in archa form, the Vimana over the abode of Sri Srinivasa was named Ananda Nilaya Vimana. Even in the Ashtotharam of Sri Venkateswara, it is said :
Om Vaikuntaagatha Sadhema vimaana antargataaya Namaha!!
It is also said that Vimana was created by the Supreme being Himself out of his own Maya as stated: Om Maayaa gooda Vimaanaaya Namaha!!
According to the most authentic source of Tirumala rituals, Tirumalai Ozhugu, in one of the 3 visits of Sriman Ramanuja set aside the disputes about “Who the God is?” and confirmed with indisputable facts that the Lord on Seven Hills is Lord Narayana only.
During that time Sriman Ramanuja consecrated the deity by adorning Mulavirat with Conch and Discus and performed a full-scale Samprokshanam as per the rules of Vaikhanasa Agama by installing the images of Varaha, Narasimha, Vaikuntanatha and Srinivasa on four sides of the Vimana.
In Tirumala, Lord Narasimha is housed in the north of Swami Pushkarani. Intending to reduce his fierceness, Sriman Ramanuja shifted the deity from that place to the northeast of Ananda Nilaya Vimana and established him facing the Vimana.
Great Art
The significance of Vimana is that it is a three-storeyed Vimana constructed to the maximum height. The square base is 27’4″ and the height is 37’8″, which includes Kalasa over the present terrace of sanctum sanctorum.
The first two tiers are rectangular and the third is circular in plan. There are no figures sculpted in the first tier. There are forty figures in the second and the third or topmost story is placed with good space left out at the four corners.
During the Samprokshanam, two lions with a lotus in between them were installed. It is said that about 12 tons of copper and 12000 tolas of gold were used in the construction of the Kavacham for the Ananda Nilayam. It is said that the outstanding feature of the Vimana is a blend of traditional design and artistic skill, modern techniques of manufacture and finishing, not to speak of elaborate attention paid to every small detail of the work.
It will be of great interest to know from the TTD inscriptions about the growth and development of Ananda Nilaya Vimana, since Pandya King. It is said that Sundara Pandya was the first to make a gold Kalasa and fixed it in 1262 A.D.. Vira Narasimha of Vijayanagara King performed his Tulabhara ceremony and presented the gold to the temple for guiding the Vimana and other structures.
Renovations
Saluva Mangideva, a general under Kumara Kampana Udaiyar, fixed a golden Sikhara on the Vimana in 1359 A.D..
Amatyasekhara Mallana, a Minister under Devaraya-II in 1417 A.D. renovated Ananda Nilaya Vimana.
In 1518, Sri Krishnadevaraya, Vijayanagara King, during his fifth visit presented 30,000 gold varahas for guilding of the Vimana.
Again in 1630 A.D. Kotikanyakadanam Taachariar of Kancheepuram, arranged gold guilding of the Vimana.
Later in 1908, Adhikari Ramalakshmanadasa, one of the brother disciples of Sri Mahant Prayagdasa fixed gold Kalasa over the Vimana. Thus, Ananda Nilaya Vimana was covered with gold gilted plates in different times.
Krite Varadarajastu Tretayam Ranganayakah! Dwapare Tu Jagannathah Kalov Venkatanayakah!!
The Seven Hills of Tirumala are as sacred as the Vedas. The holy Vedic hymns are their stones. The root of the footpath leading to the top of these hills, Alipiri, is the pedestal of the seven hills. A pilgrim takes the first step of the journey to the holy abode of the lord here only.
It looks as if Lord Venkateswara, to climb his holy hills took his first step here and left the imprints of his sacred feet at Alipiri. This spot is immortalized as ‘Padala mandapam’.
In 1628 A.D. Matla Kumara Anantharaya of Devachoda family built a mandapam at Alipiri renowned as padala mandapam. It is under the tamarind tree here that Tirumala Nambi taught the secrets of Ramayana to his disciple the divine Ramanuja.
It is believed that the holy footprints of Lord Venkateswara appeared at this spot as narrated in Sri Venkatachala ithi hasamala.
Sri Vari Padalu (Srivari Paadaalu)- Compact temple set on a leafy hilltop, housing a relic of Lord Venkateswara’s footprints – Located in Tirumala
Footprints of Lord Venkateswara
Pilgrims coming by foot to Tirumala first worship these sacred footprints of Lord Venkateswara. Those who cannot climb the hills prostrate to the holy footprints and express all their prayers there itself. All the devout pilgrims thus begin the pilgrimage after first worshipping Sri Venkateswara’s holy footprints.
There is a popular legend connected with this mandapam. Sri Kalahasti is in the northeastern corner of Tondai Mandapam, Kanchipuram is in the South.
During the sacred Sravana Saturdays, two Dalit Vaishnava Devotees after observing the fast prepared with flour and ghee lamps of worship (Pindi Taligha). In the flour sediment of each lamp, the footprints of the left and the right feet of the Lord appeared separately.
The Dalit devotees, strangers to each other, measured each imprint of the holy feet and prepared two sandals. They kept them in the Padala Mandapam.
Though each sandal was prepared independently without any idea of the other, the sandals formed into a perfect pair.
At this spot in August 2001, the idol of Lord Venkateswara was re-installed along with the Footprints and Dwarapalakas. Before climbing the hills, every devout pilgrim keeps these sandals on their head and goes around the mandapam for salvation.
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