No.10. Vol. 47 SAPTHAGIRI 5. Front Cover : Float Festival to Srivaru, Tirumala Back Cover : Sri Kondandaramaswami, Tirupati

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5 Vol. 47 Ugadi its Significance - Dr. G.S.R.K. Babu Rao - 7 Float Festivals - J.C. Gnanaprasuna - 10 Srivari Friday Abhishekam at Tirumala - A. Ramakrishna Deekshitulu - 13 The Birth, Manifestation and Glory of Sri Mahalakshmi - Prof. Rani Sadasiva Murty - 17 Sri Kodandaramaswami Temple, Tirupati - I.L.N. Chandra Sekhar Rao - 20 Kulasekhar Alwar's Ecstatic Verses on Tirumala - Smt. Radha Muralidhar - 22 Navavidha Bhakti in Annamaiah Sankeerthanas - T.S. Rajalakshmi - 24 Tirukkachchi Nambi - Dr. M. Varadarajan - 31 A Religious Entity of Matsya Avataram - Dr. P. Chinnaiah - 34 Architecture of Srivari Temple at Tirumala - Smt. Anusha Ramakrishna - 38 Bhagavad Ramanuja's Pilgrimage in Spread of Visishtadwaita Tenets - T.K. Krishnaswami Thathacharya- 43 Sri Mahabhagavatam of Arulaladasar - Dr. Premananda Kumar - 47 Panchakarma-The Ayurvedic Treatment - Dr. Harshavardhan Appaji K - 49 Karna A Great Warrior - N. Sai Sanath Reddy - 52 Puzzle - T.S. Jagan Mohan - 53 No.10 Front Cover : Float Festival to Srivaru, Tirumala Back Cover : Sri Kondandaramaswami, Tirupati SAPTHAGIRI 5 5

6 UGADI THE BEGINNING OF A NEW ERA Seasons change. So are the accomplishments that seasons give to us. Because of variations, nature is always juvenile. The trees which shed their leaves in winter, sprout new leaves in spring and flourish with dexterity. Of all the seasons, spring is the most invigorating and appealing. Lord Krishna says that Rutunaamkusumaakarah, I am the Spring in seasons. Because of this reason, the beginning of the new year will be counted from this season. The first month in Spring is Chaitram. In the case of thidhi, Paadyami is accredited as the first. Brahma Purana says that Lord Brahma had commenced the creation of this universe on this day in the aeon. This is the starting of a Yuga. This day is celebrated by all Telugu people as the first festival because all the above were commenced on this day in yore. The learned also said that, Lord Rama had been crowned; and Lord Krishna ceased his incarnation on this day. The beginning of Kali Yug was also on this day. As per the computations of Varahamihira, the astronomer and the astrologist, Chaitra is the first month in a year. On this great day, he had consecrated the first Panchangam (Almanac) to us. Famous kings like Vikramaditya and Andhra king, Salivahana ascended the throne on Paadyami thidhi of Chaitra month. Ugadi Pachhadi (chutney) : The moment you think of Ugadi, then comes instantly to anybody s thoughts is Ugadipachhadi. Mixing up the green mangoes, neem flowers, fresh jaggery, tamarind, chilly, and salt, the Ugadi Pachhadi is made reflecting the six tastes of life which are the spokes of happiness and sadness. However, keeping this aside, it is mentioned in Ayurveda that, consuming this pachhadi on Ugadi day will definitely removes phlegm, gas and many other health problems. The neem acts as antiseptic, antibacterial. It also removes skin diseases. Raw Mango cures the defects in blood circulation in the body. Tamarind helps in digestion. New jaggery reduces the heat in the body. The chilly cures earache, throat swelling. Salt restricts growing of fat in veins. Normally this chutney is made in new earthen pots and hence keeps the body cool. Some people also add pieces of sugarcane and banana to the chutney. Panchanga Sravanam (Rendering of Almanac) : This is invariably done on Ugadi day. There is a meaning in this. This is the scientific way of show casing our rituals. There are five parts. Thidhi, Vara (week), Nakshatra (star), Yoga and Karana. Chatra Chamara Sekarana : (Collection of umbrellas, handfans) Commencing from the month of Chaitra, the rays of Lord Sun gets intense and hence people collect umbrellas and handfans to protect themselves from the scorching heat. Pravadana Prarambham (Starting of Providing Cool Water) : Prava means cool hut and Prasaadanam means sources of providing cool water. Such huts set up for providing cool water are also started on this day. Vasanta Navaratri Utsavam (Celebrations of Nine nights) : Starting from Ugadi, celebrations are done for nine days. People pray Lord Rama during these nine days to bless them with good luck during the entire year. Even though small changes occur, there is always an inherent meaning and purpose in our customs and rituals. Our elders thus made such festivals as part of our daily life. May the Lord Sri Venkateswara with his consort goddess, Padmavathi bless us all during this Hemalambi year. Welcome to this new year, Hemalambi May all people in the world be happy and peaceful MARCH

7 Our ancient rishis have ear-marked festival days depending upon the seasons, the movement of the stars, seasonal changes, special significance to specific God/Goddess etc. Through them, they enlighten us to about the rituals to be followed, which food items to be taken in which season to live happily and healthily. Festivals Festivals are the cardinal occasions of Indian culture, tradition and customs. Every family celebrates festivals because they infuse happiness and new spirit in them. They help families and friends to join together, thereby they inculcate the spirit of togetherness. Also, the spirit of religious thinking [Athyadhmika] germinates and develops in the family. Athyadhmika is an expression to ponder about Atma and inculcate an outlook relating to such matters. Some feel Athyadhmika means renunciation of everything. That is not true. It is not escaping from all the mundane responsibilities and burdens and transferring them onto God. It just means ascribing all of them to inner Atma. The chief responsibility of festivals is to cause and foster such thinking in humans. Ugadi Spring is the first among the annual seasons. Similarly, Chaitra is the first Telugu month. Shukla Paksh (Growing Moon) comes before Bahula Paksh [diminishing moon]. Padyami is the first day (thithi) in the fortnight. Thus Ugadi is the forerunner in a number of ways. That s why it is called Ugadi the colloquial expression for Yuga adi. Therefore we celebrate it on the first Padyami day of Chaitra month. History tells us that earlier it was celebrated in the month of Vaisakha, and also in Ashwija, Kartika, Margasira, Pushya, Madha, Phalguna months. SAPTHAGIRI 7 SAPTHAGIRI 7

8 Stories from the Puranas 1. Matsya Avatar [Incarnation as Fish] was the first avatar among dasa [ten] avatars of Sri Maha Vishnu. It is told that he donned this avatar this day. 2. According to Sri Ram devotees, it is this day that Lord Sri Rama returned to Ayodhya and ascended the throne after the exile and slaying Ravan. 3. There is also a story that it was this day that Dharma Raja returned to Hastinapur and ascended the throne after suffering in the forests and fighting the Kurukshetra war. 4. Some feel that it was this day Lord Krishna ended his life and concluded Dwapara Yug. According to them, Kaliyug commenced this day. 5. Ugadi is also a story associated with Sage Narada. As requested by Narada, Lord Vishnu granted him a boon to become a lady Naradi, whom a king marries. They beget 60 children who are named Prabhava, Vibhava. and so on. Once due to acute famine, the king and their children perish. Vishnu converts Naradi into Narada again. Yet, Narada was not able to attain detachment from the mundane attachments. Hence Vishnu grants a boon to Narada that the names of his 60 children would be given to the years which come in a cyclic form and thus their names will be remembered eternally. Thus, Sage Narada is associated with Ugadi. Stories from History 1. Another historical story is that it was on Ugadi day Emperor Salivahana [in whose name an era is calculated] was anointed and ascended the throne. 2. One more version is that it was on Ugadi day Vikramarka era has commenced. He too was anointed and ascended the throne on the same day. 3. It is also said that world renowned Mathematician Varaha Mihira released the first almanac on Chaitra Sudh Padyami day. Ugadi Customs Those who celebrate Ugadi follow certain customs. Some of them are: 1. Bath with Oil People smear oil over the body and the hair before taking the bath one day before the festival, especially before the sunrise. The belief is that by doing so, people receive the blessings of Ganga mata and Laxmi Devi. Such baths are indicative of wellbeing. Further, Ayurveda explains that such baths are beneficial to good health. 2. Hoisting the flag This is also called Dhwajarohan. But this custom is prevalent only in few regions and few families, especially families from Karnataka and Maharashtra. A bamboo pole is erected in the centre of rangolis [floral designs on the ground] and a silk cloth with silver thread work [jari] is tied up like a flag. The bamboo pole is also adorned with mango leaf garlands and flowers. A small empty kalash [brass/copper vessel] is put on the top of the flag post. Some people tie a coconut instead of a vessel. But this custom is less prevalent in Telugu states. 3. Ugadi Chutney Ugadi Chutney is also known with some other names such as UgadiGojju, UgadiRasayana. On the day of the festival after taking the bath, the Chutney is prepared and offered to God as naivedya. Then it is taken as first intake of the day with the fond hope that the forthcoming year would be joyful. Ugadi Chutney is a combination six tastes (1) sweet (2) sour (3) acrid (4) bitter (5) salty (6) spicy. A chutney which is a combination of the above six tastes will of course be palatable. For sweetness people add jaggery (some use sugar instead), for sourness ripe tamarind is used, for acrid MARCH

9 taste, tender grated mango is used, for bitterness the flowers of margosa [neem] tree or the tender leaves of the same tree. Salt and for spiciness, green chilies are used. Each of these tastes are representative of different experiences sweet is for comfort, bitterness for misery. Similarly, the other tastes also represent different moods and experiences of life. The obvious concept is that we should accept life as a mixture of different moods and experience. It is in a way to prepare ourselves for such phases in the forthcoming year. 4. Panchang Sravan This is a very important ritual followed on Ugadi festival. Panchang means five attributes] and Panchangam is an astrological diary that gives useful information to the astrologers. They are (i) Tidhi (ii) Vara (iii) Nakshatra (iv) Yoga (v) Karana. Lord Vishnu lives in Tidhi. The circling of the earth round Lord Vishnua is Varam (week); nakshatra is Star which saves humans from kshata [destruction]; the period the Moon stays with a specific star is called yoga; Karana is the EM (Ending Moment) of half of a Tithi. One Karana equals 6 degrees difference between Moon and Sun. On Ugadi, people listen to Panchang, usually in temples in the evenings. A temple priest or someone who is knowledgeable reads out the predictions for the year rainfall for the country/state, crops situation, calamities, political situation etc. For the individuals, their income and expenditure, appreciation and insults etc. The purohit or the astrologer informs the name of the new year, and also the names of the gods who govern rains, crops etc., for the forthcoming year. It is said that such listening [sravan] equals the virtue of bathing in river Ganga. Ugadi Programmes As a mark of welcome to the new year, cultural activities, poetry recitals are arranged in Telugu states. Some businessmen commence their accounting in the New Year that day. a) Cultural Programmes People arrange cultural programmes, dance performances, plays that day to mark the dawn of the new year. Music recitals are also arranged. It may be noted that the first World Telugu Meet was commenced on Ugadi day. In villages sports and games meets are held and bullock cart races are also arranged. b) Poets Meet [kavisammelan] Telugus have a distinct way of celebrating Ugadi through a Poets Meet. They recite their poems welcoming the new year, explaining the significance of the new year s name, of the Spring, They also dwell on Ugadi Chutney, its six tastes, contemporary social, political and economic issues. problems, with their metaphors and pleasing prosody. In some places, in addition to the poets meet, Ashtavadana/ Satavadhana programmes [In these programmes the expert poet handles 8 or 100 scholars and answers their queries though expert repartee. He composes poetry ex tempore in the meter and prosody that is demanded of him.] Life is a fragrant mixture of six tastes I wish to extend this to all the Telugus And convey my good wishes, sirs, On the occasion of Ugadi, today. SAPTHAGIRI 99

10 Teppotsavam (Float festival) is a Hindu religious festival used to celebrate in the temples in many parts of South India, especially in Tirumala and Tiruchanur. It is called Tirupalli Odai Tirunal in Tamil. It is also called Teppa Tirunallu in Telugu. Float means boat or ship. Sri Tirumala Swami is comfortably seated in a well decorated float and enjoys float-trip in the Swamipushkarini in Tirumala on the day of float festival. It is known that these float-festivals were being celebrated from times immemorial. Sri Saluva Narasimha constructed a mandap in the midst of Swami Pushkarini in 1468 in order to celebrate these festivals. This mandap is called Neeraali mandap. Nivedana was being offered to the Lord during the stay in the mandap in those days. These festivals were being held especially on the day of Sankranthi, on Kanuma (the day after Sankranthi) during the Brahmotsavs and on some other different special occasions. Sri Annamaiah (Telugu poet and staunch devotee of Lord Srinivasa) belonged to the 15 th century eulogized the sanctity and significance of the float festival and the glory of the Swamipushkarini. Pedda Tirumalaiah made a successful attempt for the repairs and the cleanliness of the Neeraali Mandap and the Swamipushkarini. Oh! Lord! why do You like this float You are rich and resplendent in this float In the Milk of Ocean Your posture on Adisesha floating Reminds one of Your resting posture on a banyan leaf floating The Mandhara mountain in the Ocean for nectar floats The hoods of Kaalinga with Your feet floats Your dance in the river Yamuna on these hoods floats The sweat of sixteen thousand gopikas are like floats In the great koneru the Lord floats during this festival Oh! Lord! Every year we extol this festival - Annamaiah s Adhyatmasankeerthana 143 (Vol ) These regular festivals came to a standstill for reasons unknown. Sri Mahant Prayaga Das took initiative for the continuation of these festivals in the year 1921 i.e. on Phalguna Suddha Ekadasi MARCH

11 in Telugu year Durmati for a period of five days. Since that day, these festivals are being performed regularly and grandly. At present these festival are being celebrated in the month of Phalguna every year for a period of five days i.e., from Suddha Ekadasi to Pournami. Usually these festivals are held in the months of March / April. During the five-day float festival, on the first day of Ekadasi at 6 p.m. followed by the traditional courtesies of the temple like the holding of Chatra (Umberella) and Chamara (Fan) the archamurthies of Sri Sitarama Lakshmana swami start from the temple and reach the Swami Pushkarini through maha pradakshana path of the temple and occupy the well-decorated float. These murthies make three rounds in the celestial ambience of scintillating lights, the tunes of the auspicious musical instruments, listening to the keerthanas of Sri Annamaiah. The devotees feel rejoiced on seeing the glorious occasion sitting on the steps of the Swami Pushkarini. The float festival to Srivaru will be celebrated from to On the first day after the three circumambulations, Nivedana and Harathi will be offered to the utsava murthies. The devotees of the Arjit (Paid) Seva are being given the vastra bahumanam. The utsava murthies Sri Sitarama Lakshman swami occupy the palanquin with the traditional courtesies and go back to the temple. Thus, the float festival comes to an end on the first day. On the second day i.e., on Dwadasi, Lord Krishna and His consort Rukmini after the three circumambulations, Nivedana and Harathi will be offered to the utsava murthies The utsava murties of Sri Rukmini with Lord Krishna occupy the palanquin with the traditional courtesies and go back to the temple. Thus, the float festival comes to an end on the second day. On the third day i.e., on Trayodasi, Lord Malayappa Swami with His consorts Sridevi and Bhudevi after the three circumambulations, Nivedana and Harathi will be offered and occupies the palanquin with the traditional courtesies in the midst of scintillating lights, listening to the tunes of the auspicious musical instruments, the Vedic chants and in the bright sounds of burning fireworks and go back to the temple. Thus, the float festival ends on the third day. On the fourth day Lord Malayappa Swami with His consorts Sri Devi and Bhudevi after five circumambulations, occupies the palanquin with the traditional temple courtesies. Nivedana and Harathi will be offered and go back to the temple. Thus, the float festival ends on the fourth day. On the fifth day Lord Malayappa Swami with His consorts Sri Devi and Bhudevi after the seven circumambulations, occupies the palanquin with the traditional courtesies. Nivedana and Harathi will be offered and go back to the temple. Thus, the float festival ends on the fifth day. By paying the prescribed fees, the devotees can also participate in these float festivals of Lord Venkateswara in cool waters of the Swami Pushkarini during the moon light (Pournima) days in the very beginning of summer. Float festivals of Tirumala Tirupati Devasthanams in its affiliated temples : Tirupati Sri Govindarajaswami Temple The float festival is celebrated in the month of Maaga in the star of Pournami day. This ritual was celebrated for 7 days. On the 1st day float festival was celebrated to Sri Kodandarama Swami; On the 2 nd day to Parthasaradhi Swami; On the 3 rd day to Sri Kalyana Venkateswara Swami; On the 4th day to Sri Krishnaswami and Andal Devi; On the 5 th, 6 th & 7 th days to Sri Govindaraja Swami. This float festival was performed from to Nagalapuram Sri Vedanarayanaswami Temple The float festival was celebrated in the month of Meena for five days. On the first day float festival will be performed to Sriramachandra Swami with Seeta Devi and on the rest four days float festival will be performed to Sri Vedanarayana SAPTHAGIRI 11 11

12 Swami with Sri Vedavalli. This float festival will be celebrated from to Tirupati Sri Kodandaramaswami Temple The float festival will be celebrated in the month of Chaitra in the star of 'Pournami' day. This festival will be celebrated for 3 days. On all the three days the float festival will be performed to Sri Kodandarama Swami with Sita Devi and Lakshmana Swami. This festival will be performed from to Devnunikadapa Sri Lakshmi Venkateswara Swami Temple The float festival will be performed in the month of Vaishaka in the star of Pournami day. This festival will be celebrated for 3 days. All the three days together, the float will perform to Sri Lakshmi Venkateswara Swami. This festival will be performed from to Tiruchanur Sri Padmavati Devi Temple The float festival will be performed in the month of Jyesta in the star of Pournami day. This festival will be celebrated for 5 days. On the first day the float festival to Sri Krishna Swami; On the second day to Sri Sundararaja swami; and on 3 rd, 4 th and 5 th days to Sri Padmavati Devi will be decked on the float to bless Her devotees. This festival will be performed from to Narayanavanam Sri Padmavathi with Sri Kalyana Venkateswara Swamivari Temple The float festival will be celebrated in the month of Karthika in the star of Pournami day. This festival will be celebrated for 5 days. On the 1 st day float festival will be performed to Sri Rama Swami; On 2 nd day to Sri Krishnaswami, Sri Andal devi. On the 3 rd, 4 th and 5 th days to Sri Kalyana Venkateswara Swami. This festival will be performed from to The float festivals will be celebrated in all the T.T.D. temples on 'Pournami' day only. The readers are requested make note of this. Nagulapuram SRI VEDANARAYANASWAMI WITH SRI VEDAVALLI AMMAVARI Brahmotsavams DAY DAY UTSAVAMS NIGHT UTSAVAMS Ankurarpanam Dwajarohanam Peddaseshavahanam Chinnaseshavahanam Hamsavahanam Simhavahanam Muthyapu Pandirivahanam Kalpavrukshavahanam Sarvabhupalavahanam Mohini Avatharam Garudavahanam Hanumadvahanam Gajavahanam Suryaprabhavahanam Chandraprabhavahanam Rathotsavam Aswavahanam Chakrasnanam Dwajavarohanam MARCH MARCH

13 The SukravAra abhishekam or The Friday Abhishekam, as it is popularly called as, is one such wonderful ritual and is very ancient, which dates back to the time even before the consecration of Lord Srinivasa as an icon inside Sanctum of Tirumala Hillshrine. For all Srivari devotees, it is quite surprising to even think that a weekly seva has such great antiquity. Undoubtedly, it is a most precious good fortune for a devotee to have the privilege of witnessing the divine SukravAra abhishekam of Lord Venkateswara. Because it is only during this time that the devotee can witness the self-manifested, the divine Salagrama Archa murthy of Srivaru, bereft of all the glittering ornaments, flower decorations and gilt coverings. It is the moment of happiness and 13SAPTHAGIRI MARCH13

14 the time the devotee discovers a new finding, that, true beauty and wealth, lies not in all the humongous wealth found in the hill shrine, but it is at the very center of this beautiful Selfmanifested Archa icon of Lord Srinivasa. The Elegant Icon Words fail to describe our feelings, whenever we stand in front of this icon, on Friday mornings, bewitched by its beauty, charmed by its grace, and overwhelmed by its majesty. For the enlightened souls, it reminds the Vedantic truth that He is also the infinite spiritual reality (Brahman) from which the universe emerges, in which it rests, and into which it converg back, leaving no trace behind, like waves in the sea as we glean from the Taittiriya Upanishad which defines Brahman precisely in this manner. Tasmin jayate liyate aniti (That in which the universe is born, in which it merges, in which it vibrates/breathes/ lives). For all of us mere mortals, the beautiful icon of Lord Srinivasa, is truly a remarkable work of art, perfect in every detail, and most compelling in its appeal. Its spiritual attraction is too well-known to need any mention of it and there is no doubt whatsoever that Thousand eyes would not be enough to look at this God - natham prekshitumanjanachalatate nalam sahastram drusham As such Lord Srinivasa s Divya archa rupam is praised beautifully in Varaha Purana Who can ever comprehend your form as it truly is? Severaltimes myriad-headed, myriad-eyed and myriad-footed; sometimes with but two arms, and at times four-armed; sometimes devoid of all limbs and subtly pervasive like sky. At times, you become easily known to our minds, and at other times perceived only in deep contemplation. For some, you are full of forms, shapes, qualities and aspects; and for others, totally devoid of any identifiable form or attribute. Some realize you as pure awareness, and some only as pure existence. However, what we prefer is the view that you have a magnificent and bewitching form, charming our hearts and bringing hope and succour to our lives. It comes well within our inner experience, and its authenticity is beyond doubt. The first and foremost service One might have queries like - How is the Abhishekam, the first service to Lord Srinivasa? How it was done and in what situation was it performed? And who performed this service? Also while Lord Srinivasa was being given the sacred bath for the first time on this earth, was He in Archa rupam or Nija rupam? These queries are answered if we take a glimpse into the Puranas. There s an interesting account that refers to Abhishekam as a service to Lord Srinivasa given in the Puranic narration of Sri Venkatachala Mahatyam. Hence, from this we can assert that the Abhishekam is the first and foremost service offered to Lord Srinivasa, after He descended from Sri Vaikuntam to Bhulokam. Legend Once upon a time Sage Kashyapa and other sages performed a great Yagna on the banks of the sacred Ganges. Narada attended the Yagna and questioned those in charge of it: What is the purpose of this Yagna? Who is the recipient of its fruit?. The sages were perplexed and could not give a proper answer. They deputed Sage Bhrighu, the learned Maharshi, to go and test the Trinity (Brahma, Vishnu and Maheshwara) personally and report his conclusions. Sage Bhrighu approached Lord Brahma first. The rulers of the eight corners were present. Vedas were being recited. Saraswati was busily playing Her veena. Bhrighu prostrated before the four headed Lord Brahma. Brahma remained silent. This is an ignorant one!, the Maharshi thought and immediately left for Kailash, the abode of Lord Siva. The three-eyed Lord Siva was in his private chamber with his consort Parvati. He did not notice the visitor at all, however Goddess Parvati, noted the intruder and felt ashamed. Leave me, my Lord. A sage has come! she pointed out. Siva released her from his embrace and tried to kill Bhrighu for his unauthorized intrusion at that moment of amour. The sage grew wild and cursed Siva thus You will not be worshipped in the world in your true form. You SAPTHAGIRI MARCH 14

15 will acquire fame in only in the form of Linga, which alone will be worshipped. Bhrighu then straight-away went to Vaikunta and visited Sri Hari. The Lord was in his bed chamber, relaxing on serpent couch. Lakshmi was also there. But both of them did not notice the sage. Bhrighu, with great anger, approached Sree Hari and the Lord got up hurriedly and fell on the feet of the Sage, took him within his arms and asked him courteously: O Great Sage, why have you kicked me which neither gods nor men can eventouch? It is eight times harder than a diamond. But your feet are so tender. By contacting my rough body what an amount of pain your feet have suffered!. So saying, he held the feet of the sage and washed them with hot water and sprinkled the holy water on his head and said: Sage, by your darshan all the worlds get purified. Bhrighu returned to the assembly of sages and announced his verdict: Hari is the Supreme God. After Him comes Lakshmi. Next come Brahma and Saraswati. Gods have their ranking just like Suras, Asuras and humans. Sree Hari has been allotted the first rank. So, the Yagna was dedicated to that Supreme being. Soon after Bhrighu left, Sree Vishnu and his consort were alone. I am leaving you and going, O Lord of Lords, declared Lakshmi. The sage has kicked your body embraced by me. I am going away. Thus proclaiming Lakshmi bid good-bye to the Lord and reached Pathala, where Sage Kapila worshipped her. She stayed there for sometime, and then left to Karavirapura. A holy dip in Swami Pushkarini Sree Hari also left Vaikunta in search of Lakshmi and in the process, came to Sri Venkatachala hills near the holy river Swarnamukhi, at the tail end of Sreesaila. On the hill lies sacred Swami Pushkarini. Fortunate are those who have a holy dip in it as it the birth place of all Theerthas. Lord Srinivasa considered Venkatachala as greater than Sree Vaikunta. He went in search of a suitable place on it for his stay. He saw an ant-hill beneath a tamarind tree to the south of Swami Pushkarini and entered it and started meditating. Several years passed. The era of Kali entered. The country was then ruled by a Chola King. Everything was available in abundance. On account of timely and copious rains, fields yielded the maximum. The people of the country lived happily and peacefully. In the Ant-hill, Lord Vishnu started suffering with the characteristic pangs of being in human form, hunger and thirst. In order to assist Vishnu, Brahma, the Creator assumed the form of a cow and Siva became the calf. Lakshmi transformed herself as the wife of the cow-herd. They all descended to the earth to the kingdom of Chola King. The cow and calf were then sold to the king by their master. The King allotted them to a cattle herder. The cow s milk was to feed the king s son. The cow used to go to Venkatachala daily, along with a thousand other cows. She used to approach the ant-hill in which the Lord was dwelling and released her milk at the tip of the ant-hill. Milk rained on Lord Srinivasa and it was also consumed by Him. Thus, this is the first instance, where Lord Srinivasa was given a sacred bath with cow s milk which was performed by Lord Brahma and Lord Siva. A beautiful white boar The second instance, when Abhishekam was performed is connected to a divine tale and Lord Srinivasa himself revealed in detail to his devotee, Nishadha, How to perform this particular Abhisheka? We read in Sri Varaha 15SAPTHAGIRI MARCH 15

16 Purana Uttara bhaga, Chapter:10 and the story goes like this, Once the emperor Tondaman, who was a devotee of Lord Venkateswara, was ruling the Narayanapuram, which is a part of Tondamandalam territory. During his reign, there was a hunter in the Tirumala hills, who cultivated some millet in his own fields. Every day, Lord Varaha as a White Boar used to eat away the syamakagrains (A type of Millet) in the fowler s field. The hunter was following the footmarks of the White Boar and searching for it but couldn t succeed. One night, the hunter was vigilant and looking for the traces of White Boar, suddenly he found a beautiful White Boar glowing with a bright light. He followed the Boar, which was glowing like a moon in those fields; it ran and ran throughout the night and the hunter found it disappearing into an Ant-hill. He was surprised and got angry at the same time, and dug open the ant-hill. Bhu-Varaha Swami appeared within and the hunter fell unconscious upon seeing the Lordvaraha. His son, who was accompanying the hunter, then offered prayers to Varaha, who was happy with his prayers and advised him to approach the King and consecrate his icon. krushnagokshirasekena valmikam kshalayennrupa: vaikhanasairmunivarai: archayet tondamanapi atha gatva SrInivAsam valmikavrutapaddvayam kapilakrushnagokshirasechanai: kshalayechhanai: (Varaha Purana Slokas) In the process, Lord himself revealed that to take out the icon of Varaha Swamy from the ant-hill, the ant-hill must be rained upon with the milk of a black cow (Kapila Govu) until the anthill completely disappears and the icon is removed of all traces of mud. The Lord also revealed that there will also be present, the icon of Lord Srinivasa covered with an ant-hill until knees, and this icon shall also be removed from the ant-hill by washing away the mud also with milk as said above. After taking the two icons from the ant-hill, it must be consecrated by Vaikhanasas, as per Sri Vaikhanasa Bhagavachhastra. He also dictated instructions as to the placement and consecration of both the icons thus found. The same is mentioned in Sri Venkatesa Ashtottara Sata Namavali, which is recited two times a day in Tirumala temple, during madhyahnika and sayankala Aradhana, in nama: 87 nila dhenu payo dhara seka dehodbhavaya SrI VenkaTEsaya nama: Salutations to Lord Srinivasa, who trancends beneath a torrent of milk from a black cow! The same procedure of extracting icons for consecration using cow s milk is explained in the Vaikhanasa text by Sage Atri, in samurtarchanadhikaranam. It is also a coincidence that Vaikhanasa Sage Atri also offered worship to Lord Srinivasa as mentioned in a sloka of Garuda Puranam SrInivAsEratrirarchayEt SilAyAm druvaberam tu darsaniya cha sundaram jirnam sarvam samalochya pratishtapya samarchayet If a Vaikhanasa Acharya finds a beautiful stone icon of Lord Vishnu in a forest, banks of an ocean or any other place, then the icon may be taken out by removing the dust and other remainings, cleansed thouroughly, and after that it must be duly consecrated and worshipped. And hence for the second time, the sacred Abhisheka Kainkaryam was performed to Lord Srinivasa s archa rupam, before consecrating the icon. And hence this Abhisheka Kainkaryam is the first service rendered to Lord Srinivasa according to Sri Venkatachala Mahatyam and it was offered by the first Vaikhanasa Archaka of Tirumala temple 'Sriman Gopinatha Deekshitulu' assisted by the King Tondaman. We will further discuss about the significance of performing Abhishekam on Fridays and why Friday is selected for performing the sacred Abhisheka Kainkarya to Mulavirat, What do the Vaikhanasa texts suggest in performing Abhishekam to Archa murthies, in the next issue. SrInivAsO vijayate SAPTHAGIRI MARCH 16

17 Emergence THE BIRTH, MANIFESTATION AND GLORY MAHALAKSHMI OF SRI - Prof. Rani Sadasiva Murty The birth or origin of Goddess Sri Mahalakshmi in different Puranas give different accounts. The cause for the difference is due to the difference in the Time frame of Kalpas mentioned in different Puranas. LAKSHMI JAYANTI ON Sri Mahalakshmi, the Goddess of riches and adorable to all the regions of the Universe, is the divine spouse of Sri Maha Vishnu. Her relation with Maha Vishnu is inseparable as that of the moonlight with moon. She is the divine manifestation of prakruti (nature) the material cause of the Universe while Vishnu is Parama Purusha, the Universal inner consciousness. An Account in the Devi Bhagavata: It was in the beginning of creation when the universe was full of waters. Lord Vishnu in the form of a little child floating on waters, lying himself on a Banyan leaf. He was in a state of confusion and wonder about the secrecy of the cause of the universe. Then Goddess Adiparasakti Herself manifested before Him in the form of Maha Lakshmi with four hands wielding Sankha (Conch), Chakra (Disc), Gada (Mace) and Padma (Lotus) in a beautiful and divine attire. She appeared before him along with 17 her team of Goddesses Mati, Kirti, Smriti, Dhriti, Rati, Bhuti, Gati, Daya, Metha, Sraddha, Kshudha, Nidra, Svadha, Svaha, Kshama, Lajja, jrmbha, Tandra, Tushti and Pushti as her companions. She further told him that, She as Mahalakshmi is the Sattvik aspect of Adi Parasakti and would be His spouse and would forever dwell on His bosom. According to this account Goddess Lakshmi is Swayambhu (self emergent) Goddess. Mahalakshmi in the Clan of the Sage Bhrugu Khyati was the wife of the sage Bhrugu. Though they had many male children but no female child, Khyati with the permission of her husband did penance in praise of Goddess 'Jagadamba'. Having been pleased with her, MARCH SAPTHAGIRI 17

18 Jagadamba graced her to have a female child like Jagadamba herself. She also said that the very presence of that child would provide all kinds of wealth wherever she stays. Accordingly they had a child and named her 'Lakshmi'. As she was born to sage Bhrugu was popular with the other name 'Bhargavi'. As She was the only daughter of the ascetic pair she was nourished with lot of love and care. As a result She grew into a woman of pride. She was offered by the sage Bhrugu as the spouse of Lord 'Vishnu'. Lakshmi having come to Vaikuntha was thinking that, She was the sole cause of all the riches of Lord Vishnu. He understood Her mind but remained silent. She started bestowing wealth and riches upon whoever were praising Her. Because of Her grace, even the demons became rich. Lord Vishnu having noticed such harmful developments in the world told her to end Herself as the daughter of Bhrugu and to take birth again. She got angry with Her husband, and ended Her life with a status as the daughter of Bhrugu. As the daughter the Ksheera Saagara (The Milky Ocean) According to another version found in the Bhagavatha and other Puranas, all the gods and demons once started churning the Milky Ocean to attain Amrut (elixir) for achieving eternality. In that process they chose the mountain Mandara as the churning stick. Vasuki, the king of the serpents, made the churning rope. The Milky Ocean was being churned and churned by them. In that great task first the dreadful poison came out. It was swallowed by Lord Shiva and all the worlds were saved. Then gradually Kalpa Vriksha, Kamadhenu, Airavatha, and other divine things emerged. They were all taken by Lord Indra. Indra started praying Jagadamba for riches. By the grace of Jagadamba, Goddess Lakshmi was born with the name 'Indira' as the daughter of the Milky Ocean (Ksheera Saagara Putri). Lord Vishnu accepted her hand as His spouse. Birth as Padmavathi at Tiruchanur This account is found in the Padma Purana. According to which once Bhrugu came to Vaikuntha to test the greatness of Lord Vishnu. Vishnu at that time was in meditation and didn t observe the arrival of the sage. So the sage was angry with Him and kicked Him on his bosom. Then Vishnu came out of the meditation, held the holy feet of Bhrugu as if it were to respect him and plucked out the additional eye of Bhrugu which was in his right foot. When it was plucked out, the ego of the sage also was destroyed and the sage requested Him to pardon. Goddess Lakshmi got angry with the unusual behaviour of the sage and also with the excessive mercy of Vishnu. She said that the bosom of Vishnu was her abode and was insulted by Bhrugu by kicking. She could not bear with such an insult, she decided to abandon her husband. Thus Lakshmi having left Vaikuntha reached the Ashram of the sage Kapila and started residing there. Vishnu mounting on Garuda went in search of her to all the worlds but could not find Her. He spent some time in Kolhapur which was the earlier abode of Mahalakshmi on the Earth. Even after a long time, He could not trace Her. SAPTHAGIRI MARCH

19 Then a formless divine voice advised Him to undertake penance on the banks of the river Suvarna Mukhi near the Sri Parvatha (present Tirumala Hills) with golden lotuses carried from the heaven. Accordingly Vishnu sitting on Garuda reached the Tirumala Hills. He carriedout ablutions in Swami Pushkarini and visited the abode of Varaha Swami. There from, He reached the banks of Suvarna Mukhi. There in a nearby place, He dug a lake and sent Garuda to Heaven to bring the seeds of the golden lotus and sowed them in this lake. He further constructed a temple and invited Sun God to stay there forever to make the golden lotuses of the lake bloom. Ever since Vishnu started His penance worshipping Goddess Lakshmi with golden lotuses for 12 long years reciting her divine mantra consisting three divine syllables of Sakti, Sri and Kama aspects in it. Reunion of Maha Vishnu and Goddess Lakshmi At the end of the 12 th year, Goddess Mahalakshmi having greatly been pleased with the prayers of Vishnu emerged before Him on the fifth day of bright fortnight of Karthika Month in the middle of the lake of golden lotus flowers sitting in a beautiful thousand petaled Golden Lotus. She was surrounded by four divine elephants. Her form was bright and brilliant. Her eyes were resembling the long petals of lotus. Her hands were like the lotus stalks. Her feet were like lotus flowers. The splendour of her body also was resembling that of a lotus. Then the divine couples Brahma and Saraswati, Siva and Parvathi came there. In the presence of all, while all the divine clans were showering flowers from the sky, Sri Mahalakshmi bashfully adorned Lord Vishnu with a garland of Lotus flowers. Thus the reunion of Vishnu and Lakshmi filled the hearts of all the people of all the worlds with great joy. Padmasarovar Due this event and due to her close resemblance with lotus flowers, Goddess Lakshmi is called Padmavati. The lake from which she emerged got the name Padma Saras (Padmasarovar). In Dravidian language she is called 'Alarmelmanga' (The Mother Goddess seated on the elevated Lotus). The place where Vishnu worshipped her is known as 'Tiruchanuru' which is near Tirupati. This word Tiruchanuru according to some scholars was derived from Tiru (Divine) Jana (woman s) Uru (Village) in South Indian regional language. This Tiru Jana Uru through passage of time has become 'Tiruchanuru'. Boon to all In this manner Goddess Mahalakshmi s incarnation as Padmavathi has turned out to be a boon to all the devotees and Tiruchanuru is considered as a very great holy place next to Vaikuntha. It is a proved experience of millions of devotees to be pleased with the ever graceful kindness of the Mother Goddess Padmavati or Mahalakshmi of this place A N D A L S S P 6 E 8 S U K R SOLUTION TO PUZZLE R T U R A S G 7 V V A R 10 S 9 W A A H I R I M M D A D D A M A L A A I E E Y O O A MARCH SAPTHAGIRI 19

20 20 Tirupati is a city at the foot of the Tirumala Hills. A Devotee wishing to worship Sri Venkateswara Swami of Tirumala has to reach this town. Tirumala is also called Tirupati from immemorial. The rural people used to call the hills of Lord Venkateswara as 'Eguva Tirupati' (Upper Tirupati) and foot hill place as 'Diguva Tirupati' (Lower Tirupati). From 7 th century A.D. to 14 th Century A.D. Tirupati was called Thiruvengadam or Thiruvengada Kottam. There is another name for Tirumala hills, which are known as 'Velikondalu' that means white hills. In Tamil, the hills are called 'Velkadam'. The word Sri was preceded to the word 'Velkadam' and it became Tiruvelkadam. In due course of time it has become Tiruvengadam. In Tirupati, Tiru means Sri and it refers to the Goddess Lakshmi Devi. Pathi means Husband. Since, the husband of Goddess Lakshmi (tiru) is residing on the hills the place was known as Tirupati MARCH Legends according to Puranas Let us now turn to the Sthala purana of this temple. There is an interesting Sthala purana about the temple. After completion of the war with Ravana at Lanka, Sri Ramchandra Murthi along with Sita Devi, Lakshmana, Sugreeva Hanumantha, Angada and others left for Ayodhya. Before reaching Ayodhya, Sri Rama along with 20

21 the followers went to Bharadwaja Maharshi Ashram and spent some time. After that, Sri Rama along with followers left for Ayodhya. On the way to Ayodhya he spent some time at Tirupati and took bath in the Pushkarini. After spending some time in Tirupati, he left for Ayodhya. At this juncture, the Jambavantha installed the Archa murthies of Sri Rama, Sita and Lakshmana and performed puja where Sri Rama took rest in Tirupati. This happened in Treta Yug. During the Dwapar Yug, the King Janamejaya renovated the temple and performed puja to Sri Rama. During Mahanth's reign It is known from the historical evidence that the temple was constructed during the 9 th century A.D. The main entrance gopuram was constructed by the Vijayanagara rulers. During the main temple was rebuilt by Narasimha Modaliar and during , vimana prakaram and the holy tower over the garbagriha i.e., Vimanam on sanctum sanctorum were built. Mahanth Dharmadasu took the work of goldplating to the Dwajastamba and donated Silver crowns to the idols of Sri Rama, Sita and Lakshmana and also presented silver bow to the Lord Rama. Mahanth Bhagavandas donated a number of gold ornaments to the God. Mahanth Prayagadas beautified the premises of the temple. At present, the temple is under the administration of the Tirumala Tirupati Devasthanams. Temple Structure The temple faces West and it was built in large area. The main entrance has three tier tower. There are balipeet and Dwajasthambh in front of the main temple in the premises. The main temple consists of four mandaps i.e. Mukhamandap, Arthamandap, Antarala and Garbhagruha. In Mukhamandap, there is Garudalwar in front of the mulamurthi (Main deity). In Artha mandap there are shrines of Vishwakshena and Sriman Ramanujacharya. At the entrance of Antarala we can find the idols of two dwarapalakas Jaya and Vijaya. In main Sanctum Sanctorum, we find the idols of Sri Kodanda Ramachandramurthi adorned with bow and arrow. The idols of Sri Sita Devi and Lakshmana Swami are on either side of Sri Rama. Rare Appearance Generally, in all Sri Rama temples, the idol of Sita Devi will be in the left side, Lakshmana Swami will be to the right of Sri Rama. But, the speciality of this temple is that, the idol of Sita Devi is to the right of Rama and Lakshmana Swami to the left of Sri Ramachandra Murthi. Because of this, it is auspicious to worship Lord Sri Rama to fulfill the desires of the devotees. Moreover, we cannot find Sri Anjaneya Swami alongwith mulavirat (main Deity). The reason for the absence of Sri Anjaneya Swami was that, Sri Anjaneya was the minister of Sugreeva hence, Jambavantha did not install Sri Anjaneya swami. In addition to Mulavirat, we can see the utsavamurthies, bhakta Anjaneyaswami, Vennamudda Krishnaswami and Sri Chakrat Alwar in garbhagruha. We can see Kalyana Mandap, potu (kitchen), Aswarthanarayana tree and Unjal Mandapa in the temple premises. To the opposite side of Sri Kodandarama Swami temple, we find the temple of Sri Anjaneya Swami. Sevas to the Lord In the temple, every day Suprabhata seva, Viswaroopa Darshana seva, Tomala Seva, Sahasranamarchana and Ekanta seva are performed. On every Saturday, Abhishekam is performed to the Lord. During punarvasu Nakshatram every month, Kalyanam will be performed. Annual Brahmotsavams will be celebrated in the month of Phalguna month for nine days in a grand style (This year Brahmotsavams will be held from March 25 th to April 2 nd ). Various Vahan sevas and Rathotsav will be performed to the Lord during brahmotsav grandly. Sri Ramanavami, Vaikunta Ekadasi and Dhanurmas utsavs are performed every year with pomp which is feast to the eyes. The visit to the temple of Lord Sri Kodandarama Swami in Tirupati gives peace and joy to the devotees. 21 SAPTHAGIRI MARCH 21

22 Gushyate yasya nagare rangayatra dinedine I Tamaham shirasa vande rajanam kulasekharam II This beautiful sloka is an invocatory prayer chanted in praise of Kulasekhar Alwar. It poignantly captures the divine life of the Alwar who incarnated in the Punarvasu Asterism of the Maasi (February-March) month as the Amsa of Sriman Narayana s Kaustubam. The Alwar was a big king whose kingdom covered the Chera, Chola and Pandya regions as mentioned by him in his verses (Kozhiyarkon, Kollikavalan, Koodalnayakan). He cherished a great desire to make a pilgrimage to the foremost Vaishnava Divya Desam Srirangam. Every day he would set out on this mission but his ministers would remind him of many urgent, compelling state duties that needed his attention and bring him back to the palace. Knowing their king well they feared that if he had darshan of the glorious form of the Periya Perumal, he may choose to renounce the crown and settle down at Arangam permanently. The state officials would invite Vaishnava devotees frequently to partake lunch in the palace well aware of the king s devotion to bhagavats. The king s yatra plans would be postponed as hosting devotees should get precedence over all other matters. Thus in the Alwar s capital the plans for Ranga Yatra echoed every day but between his stately duties and commitment to serve devotees they did not materialize for a long time. The Alwar saints were mystics who poured out their intense experience of the Almighty in chaste, sweet and musical Tamil verses. Kulasekhar Alwar was perhaps the only one among them who sang in Tamil and Sanskrit too! His Tamil work Perumal Thirumozhi of hundred and five verses is part of the Mudalayiram of the Nalayira Divya Prabhandham. The devotional Sanskrit hymn Mukundamala authored by him is a very popular SAPTHAGIRI MARCH 22

23 stotra which is hauntingly perfect too like his Tamil verses. In both the compositions the Alwar speaks fervently about his desire to be surrounded by bhaktas, to serve them and to adorn his head with the sacred dust under their feet. Swami Vedanta Desikan described him as Thuyya Kulasekharan meaning the pure one as he personified the ultimate state of love for the Lord which is Bhagavata Nishtai. The words of Kulasekhar Alwar inspired Thondaradipodi Alwar to renounce his name Vipranarayana and call himself as Thondaradipodi. This Alwar was specially devoted to the Lord s Ramavatara and had a lot in common with the Prince of Ayodhya. Born in the same asterism of Punarvasu, Kulasekhar was a just, righteous King like Raja Ram and loved to hear the Ramayana from learned scholars. His decad on Thillai Nagar Thiruchitrakkoodam condenses the vast storehouse of Rama bhakti enshrined in his heart, in ten nectar like verses which can be chanted daily to get a complete Ramayana experience. In Vaishnava parlance, Rama is called, as Perumal and Lord Ranganatha who was worshipped by the kings of the Ikshvaku dynasty including Rama is called as 'Peria Perumal'. Kulasekhar Alwar who was particularly partial to the Lord s incarnation as the son of Dasaratha and to Sri Ranganatha among Archa forms, is addressed as Kulasekhar Perumal. Relationship with Tirumala Kulasekhar Perumal handed over the reins of the empire to his son to fulfill his lifelong dream to make a pilgrimage to Divya Deshas. From his verses we gather that he visited Srirangam, Thiruvengadam, Thiru Vittuvakkodu, Thiruchitira Koodam and Thirukannapuram. The Srivaishnava tradition adores the verses of Perumal Thirumozhi and cherishes his words in temple lore by calling the innermost stepping stone in the sanctum sanctorum as Kulasekhara Padi. What started in the temple of the Holy hills is now a regular practice in all Vishnu temples. Tirumala, believed to be Vaikunta on earth is resplendent with all the splendor of nature, the lofty peaks kissed by dark clouds, the dense forest cover enriched by the countless water sources. As one ascends the long winding path up the hills the devout prayer of Kulasekhar Alwar (Perumal Thirumozhi- 4-10) which says May I be blessed to be born as some object on this golden hill resounds in the heart. This Alwar who came from a very privileged royal lineage spurned all the riches and declared that he desired to be reborn not as a king in this terrestrial world or in heaven as Devendra. Initially he wanted to be born as a crane living in the Swami Pushkarini but then he was worried that a bird by natural instincts may fly away from the Kshetra. He then wondered if it would be a better choice to become a fish in the sacred tank as there is no way it can go away from the waters. The bliss of contact with the feet of bhagavats was assured too as all the pilgrims will surely take a dip in the sacred tank. Gradually the Alwar s flight of fancy conjured up various elaborate dreams where he wants to become a temple Kainkaryapara who will have easy guaranteed access to the Lord s presence. It is obvious from his words that darshan at Tirumala was difficult even in his days. He could be a Champaka tree shedding fragrant flowers on the slopes or could be a part of the winding path that is trodden by thousands of devotees. He could take the form of a peak in the mountain range or just stand as an inert pillar or a sparkling rapid that flows in the kshetra. As the lovely experience unfolds, the Alwar enters the shrine where Devatas jostle with the devotees eager to catch a glimpse of Thiruvengadamudayan. He realizes that the best position to be in would be the stepping stone in front of the Lord from where he could revel eternally on the coral like lips of the supreme charmer. Having explored all the possibilities the realization dawns that it doesn t really matter what you are as long as you are on this holy land. Kulasekhar Perumal concludes the exquisitely beautiful decad on Tirumala with the soulful plea Thiruvengadamennum emperuman pon malai mel edenum aavene!. There is a moving anecdote about Tirumala Ananthalwan who raised a big garden to perform Pushpa Kainkaryam to the Lord of the Hills. Ananthalwan who adored these special verses on Thiruvengadam considered every object on the holy hills as re-incarnations of devotees like the Alwar. Once while trekking down the hills he carried a packet of curd rice for partaking on the journey. Having reached the base he opened the parcel to find the food infested with ants. The first thought that arose in his mind was I have been instrumental in bringing these ants who want to live on Tirumala down. They maybe celestials or devotees like the Alwars! Without wasting a second Ananthalwan rushed up to deposit the bundle safely on the hills. Such is the impact of the magical verses of the Alwar on the devout. Alwar Thiru Adigale Saranam 23SAPTHAGIRI MARCH 23

24 SHRAVANAM Annamaiah also known as Annamacharya, from Tallapaka, is a renowned Telugu composer-singer who primarily had sung and written many keerthanas on Lord Venkateswara of Seven Hills. He is considered to be the incarnation of Nandaka, the sword of Lord Vishnu. He was completely involved throughout his life, serving the Lord of Tirumala. Most of the songs are composed in Telugu and few are in Sanskrit. He had composed keerthanas dedicated to Lord Srinivasa. Nava Vidha Bhakthi elaborates the Bhakthi Rasas in various stages and forms. It can be also considered as Ragamalika - Vanamala (the garland) to Lord Venkateswara by Annamaiah through his keerthans. All the compositions are only through Bhakthi. And, the bhakthi is blossomed into Navavidha Bhakthi. Few compositions by Annamaiah entangled by Navavidha Bhakthi are here under for the readers of Sapthagiri. It is the foremost Bhakthi where hearing the names and glories of the Lord, one will start getting immersed in the bhakthi. Madhava Kesava Madhusudana Vishnu Sridhara padanakham cimtayamiyuyam... Vamana Govinda Vasudeva Pradyumna Rama Rama Krishna Narayana Achytha II The above Sankeerthana describes the names and praises of Lord Vishnu. All the avataras of Lord Vishnu are also mentioned and finally he wishes to serve the Lord. It is also fortunate to hear the Lord s name and get sanctified. Vinaro Bhaagyamu Vishnu Katha Vennubalamidivo Vishnu Katha... yillide Sri Venkatesvaru namamu Velligolipe ni vishnukatha In this Sankeerthana, Annamaiah describes that, It is a fortune, the Vishnu Katha! backbone, is this, Vishnu Katha! akin to Vedas, is Vishnu Katha! Sages like Narada enlightened this Vishnu Katha! Praised by Veda Vyasa, is this famed, pristine, Vishnu Katha! the sacred name reveals this Vishnu Katha! KEERTANAM Keertanam is chanting the Lord's glories always. This will reap benefits to the life that we live. The chanting of Hari Nama will ensure happiness. This should be a habit so that one can get rid of faults done in the previous births. One will get detachment of the self and will get Annamaiah's Sankirtanas dazzle in poetic excellence and with a chiselled structure and carryout outstanding musical element along with strong emotional element, enhancing their melodic, aesthetic and rhetorical value. Hearing the Lord s divine attributes, beauty, valour through Annamaiah s sankeerthanas makes everyone elevated in life and be one with the Lord. The world should be thankful to Annamaiah for his ecstatic contributions. The greatness in his sankeerthanas is that, Lord Srinivasa himself had personally heard and enjoyed his mellifluous sankeerthanas. So, one should daily sing Annamacharya s sankeerthanas which will make Lord Sri Venkateswara happy and bless us too MARCH

25 enlightened in this Kaliyug. This will relieve from cycle of birth and death. The root of eternal happiness is only the Keerthana and chanting all the times as Bhagavatham emphasize that in Kaliyug, Nama Sankeerthanam will lead to good prosperous life. Hari Naamamu kadu Aananda karamu marugavo marugavo marugavo manasaa... adiyaalambila ati Sukhamulamu tadavavo, tadavavo, tadavavo manasa The name of 'Hari' is supremely blissful! He is the destroyer of Sins of 'Kali', the destroyer of 'hell', the one which is benevolent for the entire world, the one with attributes beyond the gunas, the origin of supreme bliss. SMARANAM Smaranam is the beautiful bhakthi for true bhakthas, as they always remember the Lord and his glories. This could be at all times and have the inner feeling of Lord s presence within oneself. Bhaavayami gopaala baalam mana sevitam tatpadam chintayeyam sada... Tiru venkatachala sthita manupamam harim parama purusham gopala balam In this Sankeerthana, Annamaiah meditates upon the child Gopala, who shines brilliantly, decorated with gems, who played with butter, who shines in the thoughts of divinities, who resides eternally on Tiru Venkatachala. Bhaavamulona baahyamu nandunu Govinda Govinda yani koluvavo manasaa. Achyuthudu Sri Venkatadri meeda nide Achyutha Achyutha Sarananavo manasa...ii In this Sankeerthana, Annamaiah chants Govinda, Govinda and pays reverence! Vishnu alone is the innerself of the entire universe. Achyuta alone is the beginning and the end is Achyuta Himself. PAADA SEVANAM Paada Sevanam is a perfect 'Seva' to the Lord's feet. All the devotees' wish to perform Paada seva to Lord as His feet is the only way to get salvation. And as per this seva, one can attain 'Saranagathi'. Brahma Kadigina Paadamu - Brahmamu Taanenee Paadamu... Tiru Venkatagiri Tiramani Cupina - Parama Padamu Nee Paadamu II In this sankeerthana, Annamaiah praised the Lord's feet in different ways. He said that, the feet which Lord Brahma washed with reverence, feet worshipped by Vasudha, foot measured entire sky, feet placed on Kaliya's head, the feet grant salvation! ARCHANA Archana is worshipping the Lord with flowers with u t m o s t devotion. Deva Devam bhaje divya prabhavam raavanaasura vairi rana pungavam... lankaa visosanam laalita Vibhisanam Venkatesam Saadhu vibudha Vinutam In this sankeerthana, Annamaiah praises the Lord of Gods, the divinely glorious one! To the enemy of the demon Ravana, to the lion in the battle field! To the prominent among kings, the moon of the sun-clan, one who wields the bow, whose body like the blue ocean, protector of dharma, who broke bow of Janaka, conquerer of Lanka, praised by sages and all! VANDANAM Vandanam is to offer bow before Lord which is submitting our ego. Often Vandanam is made by praising the wonders of Lord. It is often mentioned or practice is 'Sri' Sampradaya that one should first get the blessings of beloved mother Mahalakshmi and then Lord Vishnu. SAPTHAGIRI SAPTHAGIRI 25 25

26 Marali Marali jayamangalam soridi nichchalunu Subha mangalam... This Sankeerthana emphasizes that, praising Goddess Mahalakshmi, Goddess Bhoo devi as well as Lord Sriman Narayana all the three deities together by performing Aarati. DAASYAM Daasyam, is compassionate serving the Lord continuously. This can be equally treated to service done by Nityasuris in Vaikunta. Living beings in this world get relief from the worldly clutches by serving Lord. The song 'Madhava Kesava Madhusudhana' mentions Sravanam ends through 'Daasya Bhakthi' towards the Lord. SAKHYAM Sakhyam is friendship with the Lord. Annamaiah always treats God as friend at all times as Lord had helped him in every aspect of his life. Whenever he was in trouble - like wrongly punished by the king or when the learned men wanted to burn all his sankeerthanas (divine songs), Lord saved him from the evil clutches. Every time, he dedicates beautiful keerthana to Lord as a token of gratitude. The song Nagadhara Narasimha exhibits the nine kinds of rasas shown by Little Krishna and his splendor and thanks the Lord as he was his true friend in need. AATMA NIVEDANAM Aatma Nivedanam, the final bhakthi which is the total surrender of oneself to the Lord. This is also termed as Saranagathi or Prapatti. The bhaktas that are heard in Puranas have followed this bhakthi. The Nityasuris residing in Vaikunta are void from birth and death as they have done Aatma Nivedanam to Lord and thus reside in Vaikunta always. Srimannarayana Srimannarayana Srimannarayanani Sripadame saranu... Srimannarayana, our shelter is at your divine feet! One who loves the lotus, one who sustains Brahma, one who is higher than the highest! One is the most subtle form, you are 'The' shelter! Annamaiah was truly a blessed child, and inded he was a Parama - Bhagavatha and lead a life of Servitude under the foot stool of Lord Venkateswara. Om Namo Venkatesaya! MARCH - MARCH

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31 The second millennium was a landmark in the religious history of India. During the beginning of the era, several Acharyas emerged and played important role in unearthing the lore of Sri Vaishnavism through their service to the Lord and enriching the disciples. Among the acharyas, Tirukkachchi Nambi s life and service to the Lord are always enlivening. Born in the Star of 'Mrugaseersha' in Masi month in Sowmya year (1009) at Poovirundavalli, now called Poonamalle, near Chennai, Tirukkachchi Nambi was an amsa of 'Vishwaksena'. It is said that he was born as a fourth son by the grace of Tirumazhisai Alwar in a Vysya family to 'Veeraraghava and Kamalai'. Since he was born with the blessings of Tirumazhisai Alwar, his parents named him 'Bhargavapriya'. He is popular with a name, 'Kanchi Purna', a name to cajole as he accomplished jnana, bhakti and vairagya. Yamunacharya named him 'Perarula Dasar'. SAPTHAGIRI SAPTHAGIRI 31 31

32 Nambi was a King of Poovirundavalli. With the blessings of Tirumazhisai Alwar, he was doing flower weaving service to Lord Varadaraja at Kancheepuram. Having satisfied with his service, Lord with so much of love called him 'Tirukkachchi Nambi'. Since then he was popular with that name. He was looking for an opportunity to do daily service to Lord, by donating the properties which were given by his father, to bhagavats. Kainkaryam (Service) One day, the Lord appeared in his dream and ordered him to do service at Kancheepuram. He obeyed His order and prayed for allotting a service acceptable to Him. Since the Lord emerged from the Yaga kund, the Lord blessed Nambi to do fanning service. Pleased with him, the Lord used to speak with him. At a later stage, he requested the Lord to grant him moksha. The Lord told him that having done fanning service and speaking with him, he would obtain liberation only when he became a disciple of an Acharya. Then Nambi went to Srirangam and with the assistance of Periya Nambi, he had pancha samskara from Yamunacharya. He was doing service in the house of Periya Nambi for some time looking after the cows, besides doing service to Periya Nambi. Periya Nambi used to call him with so much affection as Nam Tirukkachchi Nambi Dasar. Having been blessed by Periya Nambi, Tirukkachchi Nambi desired to do fanning service to Lord Ranganatha. Since the Lord is in the midst of Kaveri river, He denied the fanning service and asked Nambi to visit Tirumala and do service to Lord Tiruvenkatamudayan. So, Nambi left for Tirumala and prayed the deity to accept his fanning service. He was also denied the service, as He is residing in the chilly weather and advised him to do service to Lord Varadaraja, who emerged from Yaga kund. Accordingly, Nambi reached Kancheepuram and permanently did fanning service to the Lord. One day, he prayed to the Lord to give him a name which is applicable to his soul. Then the Lord, who was worshipped by Gajendra some time ago, thought of naming Nambi as Sri Gajendra Das. At one time, Yamunacharya visited Kancheepuram and after worshipping the Lord, Tirukkachchi Nambi showed Sri Ramanuja who was in the midst of pupils of Yadavaprakasa. Nambi requested Yamunacharya to bless Sri Ramanuja to become the crusader of our Darsana. At the instance of Nambi, Yamunacharya did saranagathi at the feet of Lord. Hence, Sri Ramanuja became our Crusader of Sri Vaishnava Darsana, later this sampradaya is known as 'Sri Ramanuja Darsana'. He used to stay at Sri Ramanuja s house in Sriperumbudur for overnight while visiting Kancheepuram, it is said that, Sri Ramanuja desired to become his disciple. But Nambi refused. He wished to take leftover food of Nambi. But Sri Ramanuja s wife did not accomplish this. Nambi ordered Sri Ramanuja to do MARCH -

33 service in bringing water from the well for Lord Varadaraja s Tirumanjanam. It was Tirukkachchi Nambi who cleared the doubts of Sri Ramanuja by having dialogue with Lord Varadaraja. The meanings of the six tenets (Aru Varthai) are as follows: 1. Aham Eva Param tatvam (I alone am the Supreme Being). 2. Dharsanam Bheda eva cha (Difference between the Lord and man is the main philosophical truth). 3. Mokshopaya Prapattih syath (total surrender is the means of liberation). 4. Antima Smriti Varjanam (remembering me at last moment of one s life is not necessary. 5. Dehaasane Mokshah syat (liberation is possible only after the end of the physical body). 6. Purnayam tu Samasraye (but you have to resort to Mahapurna as your spiritual guide. The very first text Vedartha Sangraha of Sri Ramanuja is the elaboration and establishment of supreme being as mentioned in the first verse of Lord Devaraja. Tirukkachchi Nambi wrote a Stotra on Lord Varadaraja, called Devaraja Ashtakam, containing eight slokas. There are two tanians for this stotra written by Sri Ramanuja and Mudaliyandan. There is a saying that these two taniyans were written by Ramanusa pillai, a disciple of Pillai Lokam Jeeyar, in his text Sri Kanchipurna Satakam. In the first taniyan, Sri Ramanuja called Nambi as Kanchi Muni. Muni means, not a saint, as he is meditating Brahma vidya. Since he is not a saint, he desired to take food in the house of Sri Ramanuja, when he was not there. This is the first Stotra on Archavathara Deity among 108 Divya Desas. It is said that in Sri Kanchipoorna Vimsati that Tirukkachchi Nambi is the amsa of Satakopa and Sri Ramanuja is the amsa of Sri Madhurakavi. Hence, the relationship of Tirukkachchi Nambi and Sri Ramanuja is in resemblance with Satakopa and Madhurakavi, He also composed two invocatory hymns on Tirumazhisai Alwar and his Prabandham Tiruchchanda Viruttam. He lived for 91 years. STATEMENT ABOUT OWNERSHIP AND OTHER PARTICULARS ABOUT SAPTHAGIRI (MONTHLY) FORM IV See Rule 8 1. Place of Publication : TIRUPATI 2. Periodicity of its Publication : Monthly 3. Honorary Editor : Dr. D.Sambasiva Rao, I.A.S., Executive Officer, TTD 4. Printer's Name : Smt. M.Gowthami, M.B.A., Whether citizen of India : Yes Address : Dy. E.O., (Publications and Press) T.T.D., Tirupati. 5. Editor & Publisher's Name : Dr.K.Radha Ramana,M.A, M.Phil, Ph.d Whether citizen of India : Yes Address : Chief Editor,(F.A.C), Sapthagiri, T.T.D. Journal, Tirupati. 6. Name and address of individuals who own the Newspaper and partners or shareholders holding more than one percent of the Total Capital Board of Trustees represented by the Executive Officer on behalf of T.T.D., Tirupati I, K.Radha Ramana, hereby declare that the particulars given above are true to the best of my knowledge and belief. TIRUPATI (Sd.) Dr.K.Radha Ramana Date : Signature of the Publisher SAPTHAGIRI 33 33

34 Matsya is depicted in two forms: as a zoomorphic fish or in an anthropomorphic form. In the latter form, the upper half is that of the four-armed man and the lower half is a fish (an exception is a sculpture in the Chennakesava Temple, Matsya is said to have rescued the first man Manu from a great deluge. Matsya may be depicted as a giant fish or anthropomorphically with a human torso connected to the rear half of a fish. The earliest accounts of the legend associate Matsya with the creator God Prajapati (Brahma). However, Puranic scriptures incorporate Matsya as an avatar of Vishnu. Matsya forewarns Manu about an impending catastrophic flood and orders him to collect all the grains of the world in a boat. All living creatures are also to be preserved in the boat explained in some parts of the story. When the deluge destroyed the world, Manu accompanied by the seven great sages survived by boarding the ark, which Matsya pulled to safety. The sacred texts, Vedas were hidden by a demon, whom Matsya slayed. Manu is rescued and the scriptures were recovered. The tale is in the tradition of the family of deluge myths, common across cultures. Somanathapura), where Matsya was portrayed as a fish-headed human. The upper half resembles Vishnu and wears the traditional ornaments and the kiritamakuta, tall conical crown as worn by Vishnu. He holds in two of his hands the Sudarshana chakra (discus) and a shankha (conch), the usual weapons of Vishnu. The other two hands make the MARCH - MARCH

35 gestures of varadamudra, which grants boons to the devotee and abhayamudra, which reassures the devotee of protection. In another configuration, he might have all four attributes of Vishnu, namely the Sudarshana chakra, a shankha, a gada (mace) and a lotus.the human torso generally wears a shawl and a garland. The shawl worn over his elbows may be wrapped, so that the switch between the human torso and fish half is hidden. Matsya may be depicted alone or in a scene depicting his combat with a demon. A demon called 'Shankhasura' emerging from a conch is sometimes depicted attacking Matsya with a sword as Matsya combats or kills him. Both of them may be depicted in the ocean, while the God Brahma and manuscripts or four men, symbolizing the Vedas may be depicted in the background. In some scenes, Matsya is depicted as a fish pulling the boat with Manu and the seven great sages (Saptarishi) on it. Myth in Hinduism The Shatapatha Brahmana is the earliest extant text to mention Matsya and the deluge myth in Hinduism. It identifies the fish with Prajapati Brahma. The central characters are the fish (Matsya) and Vaivasvata Manu or Satyavrata, who becomes the progenitor of mankind. Vaivasvata Manu, the legislator and the ancestor of two mythical royal dynasties and who later became the progenitor of mankind was mentioned in this version. Water is brought to Manu for his ablutions and while Manu was washing and taking bath, he caught a small fish in his hands was told in this version. The tiny fish appealed to Manu to protect him, so that he was not eaten by a bigger fish and in return promised to rescue Manu from an impending flood. The fish requested Manu to keep him in a jar and allow him to grow and thereafter dig a pit and transfer him there. As he outgrew the pit, he asked to transfer him into the ocean, where as a large fish, he will then become indestructible. He also informed the time, when the great deluge will occur. He then asked Manu to build an ark to save himself from the flood and call him, when the ark was ready. Manu rears the fish as instructed and then leaves it free in the ocean. On the predicted day, the devastating floods flowed and Manu entered the ark he had built, as the waters rose. The fish then swam to the ark and Manu tied the rope of the ark to his horn. The fish took it safely to the high grounds of the northern mountains, interpreted as Himalayas. The ark was then tied to a tree and the fish instructed Manu to get off the ark and slowly step on to the mountain the water recedes. After Manu descended onto the mountain after the water receded, he was the sole survivor on the earth, as all other creatures were washed away by the floods. Manu then took upon the task of creating the new human race. Seeking procreation, he then started austerities and worshipped gods by performing sacrifices, offering butter, milk, curd and ghee to the sacrificial fire. Within a year, his prayers were answered. A beautiful woman called Ida appeared and he married her and together they initiated the race of Manu, as Aryans called themselves. Matsya pulling Manu s ark to the Shatapatha Brahmana version, but also differs in some ways. Manu is introduced as Vaivasvata Manu - Vaivasvata being a patronymic - the son of the sun god Vivasvan (Surya) and a powerful rishi (sage) equal to Brahma in glory. While Manu is performing religious rituals on the banks of the Chervi, he finds the fish. The legend moves in the same vein with minor modifications in that the fish grows in size, gets transferred from an earthen pot to a tank or lake and then to the mighty Ganges (called the spouse of the Ocean) and finally to the sea. The fish navigated it with great force through the turbulent and salty waters of the SAPTHAGIRI 35 35

36 ocean and reached the safe heights of the Himalayas. As directed by the fish, the vessel was tied to the peak of the Himalayas, which became known as the Naubandhana (the harbour). Matsya tells the sages that he is Prajapati Brahma, the lord of all beings and their saviour who rescued them from danger in the form of a fish. The fish informed that Manu would create all beings - gods, demons and men and other movable and immovable things - by the power of his austerities. The fish vanished and Manu acted on the advice of Brahma, creating all beings. According to Matsya Purana The Matsya Purana scripture tradition is identifying the fish (Matsya) with Vishnu instead of Brahma. The Purana derives its name from Matsya. It starts with the legend of Manu. King Manu renounced the world, handing his throne to his son and set off to the Malaya mountains to perform tapas (austerities). Pleased with the austerities, Brahma granted his wish to rescue the world at the time of pralaya (dissolution of the universe). Like in the other accounts, Manu meets the tiny fish. The fish is placed in a jar, in a reservoir that is two yojanas in height, and eventually ends up in the ocean. Astonished by the fish s accelerating growth, Manu realizes that the fish is none other than Vishnu. Vishnu as Matsya reveals his real identity and informs Manu that a pralaya would soon come as a Yug (epoch) and a kalpa (Brahma's day) would soon end. Matsya preparing to slay the demon, Brahma sleeps in his night and his creation dissolves, submerging the earth and all the other worlds in the cosmos in the primeval ocean. Vishnu promises to return to rescue Manu at the time of pralaya and orders him to bring all living creatures and seeds of all trees on a boat, which the gods would gift him. As pralaya came, Matsya came and pulled the boat with the serpent Sesha as the rope, fastened to his horn. In the journey towards the top of the Malaya mountains, Manu asks Matsya questions and their ensuing dialogue constitutes the rest of the text. According to Bhagavata Purana The Bhagavata Purana adds another reason for Vishnu to appear as Matsya. At the end of a kalpa, a danava (demon) called Hayagriva ( horse-faced ) steals the sacred Veda texts when they come out of Brahma s mouth when he yawns at the start of his night, fatigued by the creation of the universe. Meanwhile, Satyavrata (also known as Vaivasvata Manu), who was the current Manu (there are multiple Manus in Puranic texts), and the king of Dravida country, South India, was performing severe austerities, sustaining only on water. Once when he was offering water oblation MARCH - MARCH

37 in the Kritamala River, a tiny Shaphari fish was caught in his folded hands. As the king was about to throw away the fish, the fish pleaded with him not to be thrown into the water, where larger fishes would devour it. Assuring the fish protection, the king put it in a small jar and took it with him. But the fish grew larger by the day and requested for more space; the king moved it into a small pond, but the fish soon outgrew it. As the fish outgrew water reservoirs, Satyavrata transferred it to a lake, then to larger reservoirs and ultimately requested Satyavrata that it was afraid of the dangerous marine predators of the ocean. Bewildered by these words, the king asked the fish to reveal his true identity, but soon deduced that the supernatural fish was none other than Vishnu and surrendered to him. Matsya-Vishnu declared that a great deluge would come in seven days from then and engulf the universe. He ordered Satyavrata to assemble the seven great sages and with their counsel, gather all kinds of seeds, herbs and various beings to load them onto an ark that would be sent by Vishnu on the fateful day. He instructed that the serpent Vasuki should be used as a rope to tie the boat to Matsya along with the Vedas as infants to his fish-horn. Promising that he would sail the boat through the waters throughout the night of Brahma, Matsya along disappeared after his revelation and reappeared as a horned fish on the day of the deluge, when torrential rains drenched the earth. Satyavrata did as Vishnu bade him and fastened the ark to the horned fish (Matsya). As Matsya swam through the flood waters, he discoursed the king on various topics and revealed to him the knowledge of the Vedas, Puranas, Samhitas as well as the Supreme Truth. After last waves of the flood receded, Matsya slew Hayagriva and rescued the Vedas and handed them over to Brahma, who woke up after his night. The narrative ends with the narrator Sage Shuka praying to Matsya and declaring that whoever listens to this tale is absolved of sin and remembering Matsya daily grants success to the devotee. Manu s boat is representative of moksha (salvation), which helps one to cross Himalayas is treated as a boundary between the earthly existence and land of salvation beyond. God as the fish guides one to salvation. The horn of the fish is symbolic of sacrificial values. The presence of fish seems to be an allusion to the Indian law of the fishes, an equivalent to the law of the jungle, when the fish seeks protection from being eaten by a larger fish. Treated as a parable, the tale advises a good king should protect the weak from the mighty, reversing the law of fishes and upholddharma, like Manu, the progenitor of mankind and in particular two royal dynasties, thus an ideal king. In the tales where the demon hides the Vedas, dharma is threatened and Vishnu as the divine Saviour, rescues dharma, aided by his earthly counterpart, Manu - the king. According to Agni Purana The Agni Purana version is similar to the Bhagavata Purana version, but mentions Vaivasvata Manu only collecting all seeds (non living beings) and assembling the seven great sages similar to the Mahabharata version. It also adds the basis of the Matsya Purana, being the discourse of Matsya to Manu, to the Bhagavata Purana version. Matsya is believed to symbolise the first stage of evolution, as aquatic life was the first beings on earth. The tale of Matsya may be interpreted as a creation myth where Manu creates beings of the world and men after they had been destroyed in the flood, though the creation is never the focus of the legend. Some may consider the tale not a flood myth, but symbolic in nature. SAPTHAGIRI 37 37

38 In this feature of the Temple Architecture series, we discuss in detail, the various structures and pavilions in the Sampangi Prakaram or the outer passage around the Vimana Prakaram (inner circumambulatory path). It is the pathway that the devotee comes across as soon as he enters the main entry way of the temple. There are several important and interesting structures in this passage way. Sampangi Pradakshinam Previously this pathway did not have any enclosing walls. It was an open area with many separate structures and the path was full of Champaka trees. Thus it was known as Sampangi Pradakshina (also Champak Aavarana) even today. In the Northwestern corner of this prakaram is a spring known as Viraja Nadi, whose waters are presently unusable. Emperor Saluva Narasimha constructed four pavilions in the four corners of the Sampangi Pradakshina in These were simple structures supported by four plain pillars. He named them after his wife, two sons and himself. Often the processional deity was brought out during special occasions and a court or Asthanam was held and prasadams were distributed to the pilgrims. The outer Prakara walls were later constructed enclosing these four corner mandapas. Also several rooms were constructed long the inner side of the walls for various purposes. These included the Ugrana (store room), Pattadi (a room for preserving silk garments), Ramanuja Kootam (constructed in 1450, where pilgrims were offered free food), Padi-potu, the temple kitchen for preparing various Prasadams and also the Yamuna turai (the room where flower garlands were kept before adorning them to the Lord). The other important pavilions and mandapas included the Ranga Mandapam, which was an independent outer structure, the Tirumala Raya Mandapam, the Aina Mahal, the Dhwajasthamba Mandapam. All of them along with the main entry way are discussed further below MARCH -

39 Mahadwara or Padikavali or Main Entry An interesting point may be noted As we approach the Mahadwaram or regarding the placement of the stone slabs in main entry way of Lord Venkateswara temple at the construction of the temple walls. They are Tirumala, one may notice faded inscriptions on marked with the letters Om, Na, ma, ha, Si, the side walls. The inscriptions appear familiar va, ya, si, dha, ye, na, ma, ha in Telugu script, and unfamiliar at the same time. Also many a followed by the letters a, A, i, I, the telugu coin stuck in crevices between slabs of ancient alphabets. Also another letter to indicate the stone remind us of pilgrims of bygone decades. direction of the wall is also used (U, Uttara for Architecture of Srivari Temple at Tirumala Gushing cool waters near the threshold wash away the pains of tired feet and the devotee experiences inexplicable relief upon reaching the main doors of Kaliyuga Vaikunta. The Mahadwara gopuram stands on a quadrangular base. It is constructed in the traditional South Indian style with wide stone work sills and soffits. The stone door frames are placed symmetrically on either side.the upper threshold has a downward Kumbha. Huge folding doors are hung on pivots and consist of latticed wood work. On the back they are supported by stout wooden batons. A small trap door is also present on the left door which is used before opening the Main Door during the predawn ritual Suprabhatam and only by specific people. There is no actual proof of the date of construction of this particular compound wall and gopuram. But a date can be arrived after a careful study of the inscriptions on the outer walls. It appears that the outer gopuram was constructed before 1217 A.D, and it was only a flat terrace until 1260 A.D. The tiers of the first gopuram seem to have been constructed at a much later date. The presence of fragments of incriptions of the Pandya period implies that the gopuram must have been erected at a period when the inscriptions were almost destroyed. This inference is made because the inscriptions on the outer walls of the Inner Prakaram (The Vimana Pradakshinam) belong to the period of Jatavarma Sundara Pandyan (1251 A.D). The five tiers were constructed between A.D. when Saluva Narasimha made an endowment for the construction of the gopuram. It is a very ordinary Shikhara when compared to the humongous and awe inspiring gopurams of other renowned temples of South India, especially the gopuras of temples in Tamil Nadu. The statues and carvings are quite mundane and a renovation made in 1953 has not contributed much to the beauty of the gopuram. A carving of Gaja Lakshmi may be seen facing outward on the entrance of the gopuram. SAPTHAGIRI North; da for dakshina or South, Pa, for paschima or West and pu, for poorva or East).The circumambulatory path within these outer walls is known as Sampangi Prakaram. The threshold of the main entry way is flanked on both sides by the bronze icons of Shankhanidhi and Padmanidhi, as the Dwarapalakas. The compound walls are four feet thick, with the tower being more than 50 metres above ground. Also the walls are 414 feet East to West and 263 feet North to South. Thus these great walls serve the temple more as a fortress and enclose the entire two acres of the shrine within its folds. Pratima Mandapa As the devotee proceeds further, he enters a rectangular quadrangle. It is 27 wide and 24 6" in length, leaving a passage of 16 feet in the middle and two wings nearly 10 feet wide on either side. This area is known as the Pratima Mandapam because of the various statues and statuettes placed here. There are a total of sixteen pillars supporting the mandapa and its wings. To the right of the devotee entering the quadrangle is a set of life size copper statues. They are exceptionally attractive and belong to the most famous ruler of the Vijayanagara Empire, Sri Krishnadeva Raya ( ) and his two wives Rani Tirumala Devi and Rani Chinna Devi. These statues were set up by the emperor himself on 2 nd January Similarly on the left side or the Southern wing, we come across the copper cast statues of Venkatapati Raya (1570), the ruler of Aravidu dynasty of Chandragiri. The names of these rulers and their spouses are inscribed on the shoulder of the statues. Also beside Venkatapati Raya stand the stone icon of Achyutaraya, the successor of Sri Krishnadeva Raya and his wife Varadaji Amman. It is interesting to note that though the statues belong to that of great rulers, they are all

40 in a pose of surrender in front of the Lord. The statues are made well within the rules of the Agama that prescribe that any other statue of a mortal within the temple walls must always be in a supplicant mode; also the attire should be humble as can be seen in these statues. The ruler or emperor is allowed only his crown as a jewel as can be seen in this instance. Thulabharam It is near these statues that the Thulabharam scales were placed in the Southern wing from the year They are huge weighing scales in which the devotee weighs himself against gold, silver, jaggery or coins and offers the equivalent to the Lord as part of their (devotees) vows. Previously this set up was near the Koppera or Hundi right across the hall near the Sanctum Sanctorum. As the devotee walks ahead a few steps in the Pratima mandapa, he comes across ancient and awe inspiring structures all around him. The eyes of the devotee are a bit confused as to where they should rest and he eagerly tries to take in all he can see in the short window of time that he is allowed to stay. To his left is the enigmatic Ranga Mandapam, straight ahead is the Dhwajastambha Mandapam and to his right is the enchanting Ayina Mandapam. Also further to the left is the ever daunting Tirumalaraya mandapam. All of these structures are independently discussed and described below. Ranga Mandapam Nesting between the Southern and Eastern walls of the outer boundary of the temple is the famous Ranga Mandapam. The mandapam stands on a basement and is supported by delicately carved pillars of the Vijayanagara style. The Paimayishi account (an administrative report prepared by the British for their own reference) describes the presence of a Simhasana Mandapa with slender pillars in a shrine at the South corner, adjacent to it on the West was a Pindi sala, the rice flouring room, a room for keeping torches and also a separate kitchen for Lord Ranganatha. Until a few decades ago the Ranga Mandapam was used to perform congregational religious rituals such as Kalyanotsavam. Now, several vahanas (processional vehicles) are placed here and a couple of rooms are now being used as storage. Also Veda Aseervachanam (Vedic blessings) is given to VIPs in this place. The Ranga Nayakula Mandapam also called Ranga Mandapam is one of those enclosures of the temple that has witnessed within its walls, a number of known and unknown mysteries. The name itself is derived from a historical incident.the shrine at the far end of the Southern corner of the Mandapam measures 12 square feet and is closed at all times. This sacred space is believed to have been the abode of Lord Ranganatha Swami of Sri Rangam fame. Lord Ranganatha s deity (only the processional deity as the enclosure is quite small) is said to have been placed here during His stay in the years A.D. Local legends as told by the Vaikhanasa priests is that, Lord Ranganatha was brought here during the periods of pillaging led by Malik Kafur rampant in those times. Hence Lord Ranganatha and His valuables were carefully hidden here until the danger passed. History shows that, the managers of Tirumala temple along with the priests agreed to pay a certain sum every month to keep away the ransackers. The same system was also followed to keep away the British and the East India Company received a huge purse as revenue regularly. The Ranga Mandapam was fairly large and sufficient to hold large congregations of Pancharatra Vaishnavites, who offered their prayers and obeisances to Lord Ranganatha installed here. This was a separate independent Mandapam when Lord Ranganatha was being worshipped here as per the tenets of Pancharatra Agama, since according to Sri Vaikhanasa Bhagavachhastram, the governing principle of Tirumala Hill Shrine, it is not possible MARCH MARCH

41 to offer worship in both Pancharatra and Vaikhanasa modes. From this we can infer that Ranganayakula Mandapam was a separate independent Mandapa and after Lord Ranganatha s Utsava icon is shifted back to Sri Rangam temple, the Second Prakara of Tirumala temple was constructed including this Ranga Mandapa. Tirumala Raya Mandapam A spacious pavilion next to the Ranga Mandapa is none other than the Tirumala Raya Mandapam. It measures 40 feet East to West and about 80 feet from North to South. It basically consists of two parts, an older inner pavilion and a much later addition. The inner is believed to have been constructed by Saluva Narasimha in the mid 15 th century. He instituted the Anna Unjal Tirunal in the year 1473 A.D and insisted that it should be celebrated in this particular mandapam. A renovation was made to the same at the end of 16 th century by Aravidu Tirumalaraya. Thus it derived the present name after its builder. Special festivals such as Vasantotsavam were also performed here during Tirumalaraya s reign. The inner pavilion has magnificent pillars which have several interesting carvings. One such pillar depicts a warrior on a horse on its hind legs. Also there is another one of an elephant helping its rider to get down. There are two specific pillars for the swing but also a small mandap between the two pillars. This mandap measures about 6 square feet. It is supported by beautiful ornamental pillars carved in the Vijayanagara style. Another pavilion in an almost square shape and considerably lesser height was constructed in continuum with the older mandap. It faces the Dhwajasthamba Mandap. Lord Malayappa and His two consorts (processional deities of Tirumala) hold court in the evening after the Dhwajarohanam (flag hoisting ceremony) during Brahmotsavas every year. Also Tirumala Raya is said to have instituted an endowment for offering of Pongali Nivedana on the day of Dwajarohanam in the Annual Brahmotsavams every year, and it is popularly known as Tirumala Rayani Pongali. Further ahead of Tirumala Raya Mandap is a platform on which bronze statues of Lala Khem Ram, more popularly known as Todar Mal, his mother Mata-Mohana and his wife, Pita Bibi are placed. The names are inscribed on the shoulders of the statues. Todar Mal was a trusted chieftain of Sadat Ulla Khan, the Nawab of Arcot in 1714 A.D. He was administering the Carnatic region then. The statues are incompletely made; they are without feet and one of them (Lal Khem Ram) has no legs; but all three of them stand folding their hands in a Namaskar pose and bow their heads in reverence to the Lord of Seven Hills. Thus, it is quite evident that Sri Venkateswara bestows His divine blessings to any and all devotees irrespective of their caste or religion. The only way to reach Him is through the path of complete surrender! Dhwajasthamba Mandap The Dhwajasthamba or the flagpole plays a very important role in a temple. Many festivals begin only after offering pooja to the holy flagpole as per Vaikhanasa text Bhrigu s Khiladhikara. A mandap or pavilion for a flagpole is very rare, only severe weather may have been the reason for its construction at Tirumala. This pavilion measures 36 square feet and is supported by 20 carved stone pillars. Its location too is as per Agamic rules which prescribe that the Dhwajasthamba may be located between the main entryway and the Balipeetham which is directly in front of the entrance. The raised platform for the Balipeetam is around 5 and a half feet and square in shape. The sacrificial stone (Balipeetam) has a diameter of one feet on top. It is the altar where the temple priest ritually offers food for the attendant deities during the Bali ritual. The Dhwajasthamba and Balipeetam were renovated in the year 1982 by T.T.D. and the whole structure was covered in gold plated gilted metal sheets. Before the renovation pilgrims were allowed to go around the Sampangi prakaram for circumambulation. The Dhwajasthamba is a long rounded wooden pole and is as long as the temple s Shikhara; in this SAPTHAGIRI SAPTHAGIRI 41 41

42 case it is as tall as the Ananda Nilayam. This is in congruence with the Agamic recommendation that the flagpole must be equal to or half or quarter of the height of the Shikhara of the temple. (As quoted in Bhrigu s Khiladhikara) During Brahmotsavams the Garuda Flag is ceremoniously hoisted to mark the beginning of the 10-day celebration of the Lord s manifestation on Tirumala hills. The Dhwajasthamba Mandap is specially decorated with beautiful, colorful and rare varieties of flowers for special festivals such as the Brahmotsav, Ugadi, Deepavali, etc. Under the brightly lit glow of chandeliers, the courtyard of Tirumala temple looks resplendent and heavenly. Thus the devotee craves to spend more time near the Dhwajasthambam. Aina Mahal Just opposite to the Ranga Mandap is the Aina or Addala Mahal, which means the hall of mirrors. It is about 12 feet away from the Pratima Mandap. It has a sanctum (23 x 2 9") within an enclosure measuring about 41 9" x 42 whose walls are covered with large mirrors and a central aisle covered in grills. There is also a larger square portico (43 13" x 43 6") with six rows of six pillars each. This structure seems to be a later addition to an otherwise open space. Presently Dolotsavam, a ritual of swinging Malayappa Swami and His consorts, which is an Arjita seva is performed everyday around 2 p.m here at the Aina Mahal. This pavilion was previously used for administrative purposes and also for storing Laddu prasadams. Also around 100 years ago, during the administrative period of the Mahanths, the icon of Varaha Swami was placed here when the Varaha Swami temple was being renovated. The pilgrim crosses all these mandapas and enters the Silver entrance way (Vendi Vakili). He further passes through the Maha Mani mandap, crosses the threshold at the Golden Threshold (Bangaru Vakili) and reaches the very heart of the Tirumala. It is here at the Sanctum that he is blessed with the divine grace of the Lord. All hardships forgotten, all desires forgotten but filled with immense bliss, the pilgrim continues outward through the Vimana Pradakshinam. The Vimanaprakaram and other details were discussed in the previous issues. The Pilgrim now crosses the Vendi Vakili, with his chief mission accomplished, tries to remember his divine encounter with the Lord of Vengadam hills, carrying his own impression. He now enters the path way, where several prasadam counters are seen distributing Srivari Nivedana Prasadam. It is customary in Sri Vaishnavaite shrines to accept prasadams with utmost respect. The devotee now partakes the food offered to Srivaru and proceeds to the north side of Sampangi Prakaram. Padi Potu (Temple Kitchen) and Yamuna-turai The temple kitchen also called as Padi Potu is along the Northern side of the Sampangi Prakaram. It is where huge amounts of daily offerings to Lord Venkateswara are prepared with utmost devotion. Prasadams like Laddus, Vadas, Jilebi, Murukku, Poli are made with pure ghee and offered on specific occasions. Inside the Padi-potu is a shrine specifically dedicated to Potu Thayar or Potu Lakshmi. Yamuna Turai is an adjoining area within the Padi Potu Mandap. It is also known as Poola Ara or Pushpa Mandap. It is the last apartment in the Sampangi Prakaram complex. Flower garlands of prescribed sizes for everyday use and special occasions are prepared and stored here. There is a stone image of Lord Krishna and images of Rukmini and Satya Bhama facing South. The other images such as Lord Viswaksena and Sri Ramanujacharya in the Yamuna Turai are also present here. Thus the pilgrim completes his Tirumala darsan successfully and comes out already planning for his next visit. Such is the divine power vested within the swayambhu (self manifested) icon of Lord Venkateswara. In the next issue let us look at the architectural and historical details of other shrines such as Varaha Swami temple, Swami Pushkarini, Bommala gopuram, Bedi Anjaneya Swami temple, etc, which are closely related to Srivari temple at Tirumala MARCH - MARCH

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44 Pilgrimage is an essential part of Sri Vaishnavas to worship at important Divya Desas (sacred places) mentioned by Alwars and Acharyas. A Visit to Thiruvananthapuram Bhagavad Ramanuja too had the desire to worship Gods of the temples of different Divya Desams in North and Southern parts of India. The purpose of visit was to spread his concepts or Siddhanta. He first started his journey from Sri Ananthapadmanabha Swami Temple, Thiruvananthapuram. He prayed at the feet of Lord Ananthapadmanabha who is in a reclining posture. Later he moved to Dwaraka and prayed to the Lord Srikrishna of Dwaraka. Whenever the Acharyas eulogize the greatness of the Lord, it is mentioned as Mangalasasanam. They praise the God with a reference to the Vedas or from the Alwars' Divya Prabandhas or praise in the form of a poem of the presiding deity of that particular place. Ramanuja did Mangalasasanam of Lord Krishna. He was very much moved with Lord Krishna who came to rescue Kuchela, (his classmate in the Sandeepani Ashram) a poor Brahmin. Since then, to this day, there is a practice followed by learned Sri Vaishnavas of touching the soil of the sacred place and do Sashtangapranam before entering the city or place of the temple. Bhagavad Ramanuja after visiting Dwaraka went to Brindavan (Vraja Bhoomi). He was elated on arriving at Brindavan, did Sashtangapranam to Brindavan from a distance. He recited a sloka extempore from Srimad Bhagavatam. In the pure waters of Yamuna river Ramanuja took bath reciting Goda Devi s Tiruppavai repeatedly. He also visited Akroora theertham, Mathura Adivaraha Swami, Druva s place of penance Madhuvanam, the place where Krishna killed Dhenukasura, Govardhanagiri (Here he performed Annaprasada distribution to all), Govinda Pushkarini, the temple of Lakshmana in Deergapuri Sri Nara Narayana temple at Adi Badri Uddhavas, Sri Lakshmi Narayana wedding place at Kame Vanam, Nandagramam, Gokulam, Sri Seshasayee temple, the place where Gopikas did penance in the Tapovanam. At some places he became highly emotional and swooned. His sishyas (disciples) attended on him and requested him to proceed to Bilvavanam. There he did Mangalasasanam (prayer) for Mahalakshmi. Here in this Bilva forest he prepared pongal as prasadam and distributed to all those that were present. There he did Thadeeyaradhanam or Annadanam to all the Vaishnava Bhaktas. The Annadanam (Thadeeyaradhanam in Vaishnava terminology) has become a permanent scheme which was started by Bhagavad Ramanuja in Brindavan and other places. Even today this is being followed by the Vaishnavas there. In some places this Kootam (The place where annadanam is performed) is known as Alavandar Kootam and in some other places it is called Ramanuja kootam. In Brindavan, Ramanuja became emotional and imagined himself as a Gopika (Nayika Bhavam) in longing for Sri Krishna and deeply felt the separation from the Lord. As he became excessively involved in Nayika Bhava, his sishyas took him to Salagrama Kshetra (Muktinath). There at Muktinath (Salagrama Kshetra) each and every stone looks like a mountain and it looks like the body of the Lord. The Nepal King who was a Shaivaite, took to Srivaishnavism after seeing the personality and graceful look of Ramanuja. He established MARCH MARCH

45 Ramanuja kootam, constructed temples of Vishnu, and Monastries (Mutts). He passed an order that every house in Nepal should possess "a salagram stone (a replica of Vishnu). Great Debate Bhagavad Ramanuja defeated thousands of pandits in the debate and changed them as Srivaishnavas. Through them he got the propogation of Sribhashyam in Nepal. In many temples, Alavandar Stotra Ratnam and Gadyathrayam recitations (Saranagati gadya Sri Ranga gadyam and Sri Vaikunta gadyam) are still in vogue. After completing his successful tour of Nepal, he went to Saketh Dham (Ayodhya), offered prayers to Lord Rama and had holy dip in the river and offered ablution. He stayed in Ayodhya and presented discourses of Srimad Ramayana and spread the essence of Saranagati (surrender). His impact was effective on many a pandit. He could convince a great pandit Ramananda and could make him his disciple. The followers of Ramananda have been doing cow protection (Seva) and Sadhu Seva even to-day as per Ramanuja s order. His order was Divyagya (Ramanujarya Divyagya) order. From Ayodhya, Bhagavad Ramanuja went to Badarikasram (Badarinath). He took bath in Alakananda and offered mangalasasanams to Nara Narayana. He sat under Badari tree, did kalakshepam (religious discourses). When he went for debate in most of the places in North India, Ramanuja spoke in Sanskrit with the pandits. His scholarly presentation in Sanskrit and gift of gab has made the opponents spell bound and made them fall at his feet. He went to Naimisaranya and prayed to Lord Narayan who dwells in the form of forest. He did Sribhashyam discourse at Naimisaranya. Then he went to Pushkar (Rajasthan) and did prayers to the Lord who was in the form of sacred water there. He established a mutt (monastry) in Pushkar. He visited some more temples and proceeded to Kashmir Sarada Peetham. There he criticised the Advaita philosophy distorting the word Kapyasam (The beautiful Lotus eyed face of Lord Narayana was misinterpreted) which changed totally the company of Yadava Prakash his teacher. In Kashmir he gave excellent discourse on the topic kapyasam quoting the sruti with commentary of the subject. The audience present there were much attracted with his logical and references made from the Vedas. His scholarship, strong doctrine, expressions and excellent discourses in Sarada Peetham made him to receive the title Sri Bhashyakara from Goddess Saraswati or Sarada Devi who appeared before him and lauded his interpretations. The King of Kashmir became his disciple. The Kashmir pandits were opposing his doctrine and argued for many days with Sri Bhashyakar. Finally they were defeated by Ramanuja and they accepted their defeat when the points put forth by Ramanuja quoting from Vedas, Upanishads and Geetha made them speechless. In order to create trouble to Ramanuja, they implied black magic. Ramanuja over came such spell by his faith in God and repelled them back to those who planned against him. They all fell at his feet and became his sishyas by taking Sripada theertham (Holy water of Ramanuja s feet). All the pandits became Srivaishnavas. Sarada Devi felt happy and gave him the idol of Hayagreeva which she was worshipping. Ramanuja also felt satisfied and stayed in Kashmir for some days and did Aradhana (worship) of Hayagreeva and Sarada Devi. A Visit to Kasi From Kashmir, Ramanuja went to Kasi. There at Kasi he worshipped Sri Bindu Madhava. SAPTHAGIRI SAPTHAGIRI 45 45

46 Even there he changed most of the pandits into Sri Vaishnavas and established Mutt (Monasteries). A Visit to Puri Bhagavad Ramanuja then came to Puri and worshipped Lord Purushothama, Balabhadra, Subhadra, Jagannatha, Nrusimha and renovated the temple of Mahalakshmi. There he established a Mutt and started preaching his Siddhanta on Visishtadwaita. He again over rode the pandits in the debate. He wanted them to be neat, clean and follow the customs of Srivaishnava cult. They did not agree. Sri Ramanuja went and appealed to the king of Puri to advise the pandits to follow proper Acharya Vyavahara. All the Archakas had a lot of bhakti on Lord Jagannatha but could not follow the fixed rule of conduct in life or customary law as envisaged in Vaikhasana or Pancharatra Agamas. They appealed to Lord Jagannatha that they will worship him as before. Lord is always kind to Bhaktas. He wants bhakti and not austere service from the innocent Archakas. Then Lord Jagannatha came into the dream of Sri Ramanuja and said, His Archakas are His Bhaktas, though they may not be knowing strictly the procedure of worship. When once the Lord said these words, Sri Ramanuja understood the real Bhakti of the Archakas sans procedure for worship. He did Mangalasasanam to all at Puri. A Visit to Sri Kurmam, Simhachalam, Ahobilam & Tirumala After leaving Puri, Ramanuja reached Srikurmam. There he took bath in the pushkarini (holy Tank). The Lord who was facing to the east turned to west to give darshan to Bhagavad Ramanuja. There he started Vaidika Aradhan to the Lord and even to-day the same custom and its usage is followed. From there, he went to Simhachalam and then to Ahobilam. Finally he arrived at Tirumala and prayed to Lord Srinivasa. His pilgrimage ended successfully after visiting Lord Varadarajaswami at Kanchipuram. He stood with joyful tears in front of Lord Varadaraja to have blessed his successful pilgrimage of the North and Southern parts of India. Bhagavad Ramanuja s pilgrimage to the North & South by laying paths for thousands of kilometers shows his will power to complete the task given by Almighty to spread Vaishnavism. Trekking through hazardous routes on foot with his Sishyas (disciples) was an extraordinary zeal and enthusiasm to go ahead with his mission. He had a well built personality and his divine glow added feather to his crown. He had extraordinary talent, he was a hardworker, the best student, the best teacher and a great debator. At every congregation pertaining to the debate against opposite groups he debated well and won with proper concepts, conviction and confidence. He had the mastery in Sanskrit language. He debated with North Indian Scholars of different religions in Sanskrit quoting his arguments with reference to the Upanishads, the Bhagavadgeeta and the Vedas. He became a Jagadguru and is known throughout the world as a great crusader - saint of Visishtadwaita Siddhanta. He succeeded in his North Indian expedition due to proper foresightedness, poetic skills, explanatory skills. Above all, he was a great devotee of Srimannarayana. He established Ramanuja Darsana for the welfare of the humanity in toto. All roads lead to Sriperambudur to worship the great saint who lived for 120 years (1017 CE to 1137 CE). He was a great spiritual reformer too. The wonderful great event of completion of thousand years of this great Jagadacharya (1000 th year event) is on 10 th May Ramanujarya Divyagya Vardhatham Abhivardhatham" Let Ramanuja's order prevail ever and Forever MARCH - MARCH

47 Serial 53. Krishna Receives the Message Accepting the words of blessing from the Brahmin, Krishna made enquiries. What had brought him to Dwaraka? Who had sent him? What is the city of his residence? Pleased with this welcome, the Brahmin replied: King Vidharba rules Kundinapura. He is held in high esteem by the wise. Thanks to his good deeds in past lives He has become the father of a lovely girl, Verily Lakshmi who rose out of the ocean. She is blessed with all good qualities. Verily a swan of peerless chastity. A complexion which none can convey In a painting; pearl-like laughter; A face rivaling the full moon. A forehead shining bright. So the Brahmin went on describing Rukmini s beauty and goodness, as Krishna listened to it all willingly and happily. He then prompted the Brahmin to tell him what exactly was the message of the Vidarbhan princess. Immediately the Brahmin began to describe how weak Rukmini has become, overcome by love for the Lord. She had heard of Krishna and now wanted to marry only him. She has lost all sleep and desire for food. She is weeping all the time. She mistakes the dark clouds as Krishna himself. No more is she interested in learning music. Her fond pets, the parrots, have been totally neglected. She has given up decorating her tresses with flowers. Not for her the lovely swing. She speaks of nothing else except reciting your names. Rukmini has given up playing with her friends. She has no thoughts but you. O Lord who drank the breastmilk of the ogress along with her life! O Lord who came in the Yadava dynasty! The lad who brought down the Arjuna trees! O Murari! O Madhava! Such is her constant murmur. Thus the Brahmin went on without missing any information about Rukmini and her love for Krishna. Then he handed over Rukmini s letter to the Lord. My Lord! King of Mathura! Your beloved from Kundinapura Overwhelmed by love is writing This letter for your kind attention. Listen to my word, kindly. You had come to the succour SAPTHAGIRI 47 SAPTHAGIRI 47

48 Of cowherdesses when they suffered As Indra had sent down heavy rains. Resident in the Vedas! You are the flame Revealed by the Vedas. Unable to see you, meet you, I am now dejected in the extreme. After expressing her affection and conveying her feeling of frustration, Rukmini writes that she will not marry anyone else except Krishna. Ever since she heard that her brother Rukmi had favoured Rukmini being given in marriage to Sisupala, she had been feeling restless.she had been living only in the hope of seeing Krishna sometime. It was time he came fast to Kundinapura and saved her by marrying her. In case he failed to do so, she would jump into the fire and end her life. The Lord was deeply moved by Rukmini s affection for him, anxiety to marry him and decision to end her life in case her desire was not fulfilled. Of course he knew that this was the Ocean-born Lakshmi who had incarnated as Rukmini to marry him. He told the Brahmin that on the morrow he would come to Kundinapura and marry Rukmini. The messenger should go back immediately and tell Rukmini that Krishna would come on the morrow and save her. Krishna also removed the Tulasi garland that he was wearing and asked the Brahmin to give it to Rukmini as an assurance. This incident is not found in the Sanskrit Bhagavatham. Srivilliputhur Kannan Swami says the idea may have been suggested by Nammalvar s 53 rd verse in 'Tiruvirutham': It is my Lord s glory has caused her sickness; Fan her gently with His tulasi wreath; At least a leaf of the plant, a branch, or its root; Or even the mud where grows the holy plant! Indeed Arulaladasar was a close student of the hymns of the Alwars which is revealed by the easy movement of his Tamil style. Krishna now sent away the Brahmin in a special chariot that could move very fast so that Rukmini would get Krishna s message and garland before dawn. The Brahmin was delighted, expressed his gratitude, praised the Lord and started his journey home. Meanwhile Rukmini was all anxiety and was unable to sleep. O she went out into the garden to watch nature and thereby gain some calm of mind. Presently the Brahmin returns with good news and gives all the details. O lady! I met him whose hand wields the bow And lips stroke the flute; One who speaks words Auspicious; the flame revealed by the Vedas four. Verily a blue mountain handsome to behold. Even cupid feels defeated by Krishna s form. In fact Rukmini would need a thousand eyes to have her fill of the Lord! Then the Brahmin had given her letter, and Krishna had been overjoyed. He had said immediately that the very next day he would rush to Kundinapura and marry Rukmini. Also, he had sent the Tulasi garland he was wearing as a symbol of his promise. All this poured into her ears like nectar for Rukmini. The moment she pressed the garland to her heart, she felt a cool breeze surround her. She pressed it to her eyes and wore it on her crown. O Brahmin! You came fast from Dwaraka Bringing the Tulasi garland from Krishna And that way saved my life and chastity. How can I thank you enough? You are like Hanuman who crossed the seas And reached Lanka as night lay over the city; He then met Janaki and gave her the ring Sent by the son of the great Dasaratha. Rukmini then gave him plenty of gifts like gem-studded golden jewels. Receiving them, he blessed her heartily and returned to his home feeling happy and fulfilled. (to be continued...) MARCH - MARCH

49 Panchakarma is the purification therapy used in Ayurvedic medicine. The word Panchakarma means 'five actions' and refers to five procedures intended to intensively cleanse and restore balance to the body, mind, and senses (emotions). Panchakarma is used by Ayurvedic physicians as a treatment of a wide variety of diseased and health conditions and as a preventative measure. The ideas behind Panchakarma have influenced other alternative treatments. Environmental medicine studies shows how the accumulation of environmental substances in the body would cause disease, and how detoxification therapy utilizes cleansing the body as its central treatment. Benefits of Panchakarma therapy Panchakarma is used in Ayurvedic medicine to treat almost all diseases, particularly that are chronic, metabolic or stress-related in origin. Panchakarma has been used to treat Skin-related disease symptoms like Kandu (itching), Daaha (burning sensation), and Vaivarnya (discoloration) allergies, asthma, with the help of remedies like vamana and virechana. In the G.I. (Gastro intestinal) tract an excellent result was achieved in symptoms like Amlodgara (hyperacidity), Hrillas (nausea), Udardaah (abdominal burning), Urodaah (heartburn), and Vibandh (constipation) by implementing vamana and virechana. Vamana gave good result in a patient with hypertension; a systolic pressure of 160 dropped to 140 after the therapy and was stable at 140 even after Samsarjan krama! Vasti karma gives immediate relief, the pain in case of sciatica and arthritis. Cancer, chronic fatigue syndrome, colitis, high cholesterol, depression, diabetes, digestive disorders, heart disease, hypertension, immune problems, infections, inflammation, nervous disorders, obesity, can be cured by implementing this therapy. Nasya is good for sinusitis, DNS, and respiratory allergy. Symptoms like Kaas (coughing), Nasarodh (nasal obstruction), nasastrav (runny nose), and Kshavthu (sneezing) are relieved immediately after nasya therapy. Panchakarma Panchakarma may be used alongwith intensive conventional treatments including chemotherapy and surgery, to support healing and recovery. Panchakarma is safe and nontoxic, and can be used as a preventive measure to increase general well-being. Panchakarma is SAPTHAGIRI 49

50 limited in treating traumatic injuries, insomnia, acute pain, and conditions requiring immediate surgery or invasive procedures. Description The first step of any Ayurvedic treatment is a thorough examination and diagnosis by an Ayurvedic practitioner, who determines the type and extent of Panchakarma treatment required. According to Ayurvedic theory, physical and emotional traits are classified as three doshas vata, kapha, and pitta. Each individual has all three doshas with one predominating. If any imbalance occurs, diseases / conditions appear. Panchakarma rebalances the doshas, bringing them back to equilibrium and the individual back to good health. The physician may prescribe herbal remedies and recommend dietary and lifestyle changes that may be enacted before, during and after panchakarma. Ayurvedic doctors believe that disease generally starts in the digestive tract. Due to poor diet, bad health habits, and other causes, digestion gets impaired, causing a production of toxic substance called 'ama' to accumulate in the body. Ama interferes with normal functioning and the flow of energy, creating imbalances and disease. One goal of Panchakarma is to cleanse the body with excess ama, and to restore the body s digestive power (agni). In Panchakarma, there are two main types of therapies. 'Shamana' is the supportive therapy that include the preparation and posttherapy measures. The main treatment is called 'shodhana' and refers to pancakarma s five main cleansing and elimination procedures. During preparation for Panchakarma, oil therapy (termed snehana in Ayurveda) is the first treatment. Patients are given oil massages 'abhyanga' is full body massage and shirodhara is forehead massage. They are fed dietary oils to lubricate the digestive tract, and sometimes are administered oil enema. For stress-related and mental conditions, a special oil massage is MARCH MARCH

51 given during which oil is steadily poured onto the patient s forehead. Oil therapy may be used for a week before the main treatment. Sweating therapy (swedana) is another preparation that uses saunas, steam rooms, heated clothing, herbal poultices, and exercise. The five main methods of Panchakarma are therapeutic vomiting (vamana), purgation (virechana), enema therapy (niruha vasti for medicated enemas and anuvasana vasti for oil enemas), and nasal cleansing (nasya). Depending on the health problem, one or more of these methods are used to cleanse the body and promote healing. Other Ayurvedic therapies may be used in conjunction as well. The 'Vamana' treatment is used in some herbal solutions or salt water to induce vomiting. This treatment is used for skin problems, asthma, diabetes, chronic sinus or lung infections, epilepsy, heart disease, and digestive disorders. The 'Niruha basti' treatment is used in special herbal solutions, and this treats skin diseases, liver problems, abdominal tumors, parasites, and chronic fevers. For therapeutic enemas and medicinal oils, the herbal solutions are used to cleanse the lower bowels. 'Niruha' and 'Anuvasana basti' is used to treat problems such as constipation, arthritis, nervous disorders, colitis, headaches, muscle weakness, and lower back pain. During nasya, medicated oils or powders are administered into the nostrils to cleanse the sinuses. This therapy is used to treat imbalances of the head, such as mental disorders, headaches, ear, nose, and throat problems. After cleansing, some methods are performed, in which patients undergo an important aftercare stage called 'paschata karma'. Patients are advised to rest, avoid certain activities, and often receive attention from nurses and doctors. Psychological care and counseling may be part of the healing program, as Panchakarma strives to cleanse the patient of emotional problems in addition to physical ones. Patients are also counseled about preventative practices. Dietary changes are carefully planned, and lifestyle considerations are examined and recommended. Exercise programs, such as yoga, and stress-management techniques, including meditation, may be introduced to patients during or after Panchakarma, and herbal remedies may be prescribed as well. Panchakarma treatment can vary in length from a couple of days to several weeks. For some treatments, in-patient services, during which patients are intensively treated round the clock with medical supervision, dietary therapy, exercise, yoga, meditation, massage, and other therapies. Most clinics offer out-patient services, during which panchakarma treatments may take two or more hours per day till its completion. Some clinics provide accommodation for patients, who visit often. Precautions Certain Panchakarma methods are not appropriate for specific health problems, and some should not be performed on children, pregnant women, and the elderly. Panchakarma treatments should only be administered by qualified Panchakarma specialists and experienced Panchakarma practitioners. Side effects During Panchakarma, fatigue, malaise, headaches, congestion, general illness, and an increase in symptoms may occur as side effects. Also, because Panchakarma seeks to release stored emotional problems from the patient, some people can experience mental disturbances and depression during the treatment. Mostly it may be due to the ayoga or atiyoga (excess or non utility) of the procedures which could not be applied appropriately by the In-efficient doctor or technician and could have turned as side effects. SAPTHAGIRI 51

52 Karna s character evokes feelings of Sympathy and indignation in the hearts of anyone, who wishes to imbibe such characteristics from the great epic Mahabharata. His life is full of exciting events, which serve as lessons relevant in our lives even today. Karna s childhood and early youth was a tale of great ironies. However, his inherent qualities of bravery and courage were very apparent to his Gurus as well as the Kauravas. The main lesson to be learnt is that inspite of having many good qualities he was not fruitful in using them in proper way. Karna was not only brave and a true Kshatriya, but was also an extremely generous person. He was also known as Daana Karna. Karna was aware of many unpleasant facts throughout his life. He realized that though he was a Pandava sibling, his fate was chalked up in an entirely different way. He had neither the opportunities to become a royal prince, nor could he ever claim his true parentage and gain the advantages. He did not claim his true birthright. It was indeed sad that though in reality, he was Suryaputra he could only acknowledge a humble charioteer as his foster parent to the whole world. N. Sai Sanath Reddy 7th Class E/M Narayana E-Techno School Kuppam Chittoor Dist MARCH

53 PUZZLE ACROSS Goda Devi (5) 6. Be wrong (3) 7. Compete (3) 8. Male deer (4) 9. Path (Jumbled) (3) 11. Raga in Karnatic music (5) 14. Increase (3) Goddess Lakshmi (5) Presented by T.S. Jagan Mohan AN APPEAL Sapthagiri invites spiritual & Moral stories related to our ancient Hindu tradition to inculcate good habits among children and youth. The interested children, youth and adults may write on the above topics and send them to the address given below or mail us to englishsubeditor@gmail.com The Chief Editor Sapthagiri Office, K.T. Road, T.T.D., Tirupati Ph : CLUES FOR PUZZLE Copy somebody (3) 2. Son of Atri (7) 3. Brother of Kusa (4) 4. Visit (3) DOWN 5. Son of Kartaveerya (5) 8. Father of Devayani (5) 10. Another Raga in Karnatic Music (4). 12. Goal or Intention (Jumbled) (3). 13. Help (Jumbled) (3). SAPTHAGIRI 53

54 Please cut here 1. Name and Address : ( Must write neatly in CAPITALS) 2. Language : Telugu Tamil Kannada English Hindi Sanskrit 3. Annual / Life : Rs. 60/- Rs.500/- 4. Subscription Renewal : Number : Language : 5. Mode of Payment : D.D. No. / IPO : Date : (Cheques are not accepted) 6. Amount : Place : TIRUMALA TIRUPATI DEVASTHANAMS SAPTHAGIRI ILLUSTRATED RELIGIOUS MONTHLY Subscription Form PINCODE COMPULSORY Date : Signature of the Subscriber Annual Subscription Rs.60/-, Life Subscription Rs.500/- ; Please send the D.D. drawn in favour of Chief Editor, T.T.D., Tirupati. Those who wish to join as New or Renew the Subscription, Please furnish the full details in the coupon or on a seperate white paper. For complete information please contact the address given below. Please send the amount to the Chief Editor's Office, T.T.D, Tirupati only. Don't be cheated by paying the amount to others. Please furnish your details in the moneyorder coupon and send to the address given below. Annual Subscription only for Sanskrit Language. Our contact address: Chief Editor, Sapthagiri Office, T.T.D. Press Compound, K.T. Road, Tirupati Please cut here Don't be cheated! It came to our notice that some persons indulged in collecting the amount towards the Subscription of Sapthagiri monthly magazine by saying that they will arrange for Srivari darsan, Prasadams etc. Don't believe such persons and be careful with them. There is no connection for Sapthagiri magazine with the Srivari darsan or Prasadams etc. Please send the Subscription amount directly to the Chief Editor's Office, T.T.D., Tirupati. (or) You can pay cash in the Sapthagiri counter at Srinivasam, T.T.D. Tirupati. T.T.Devasthanam did not appoint any individual to collect the Subscription amount. Don't pay extra amount! Don't believe the touts!! STD Code : 0877 Phone Numbers : , Call Center No. : CHANT OM NAMO VENKATESAYA 54 Edited and Published on behalf of T.T.Devasthanams by Dr. K. Radharamana, M.A., M.Phil., Ph.D., Chief Editor (F.A.C.), TTD and Printed at TTD Press by Smt. M. Gowthami, M.B.A., Dy. E.O., (Publications & Press), T.T.D. Manager, T.T. Devasthanams, Press, Tirupati

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