3

SAPTHAGIRI 3
 Tirumala Tirupati Devasthanams, Tirupati

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 Makara Sankranti - The Harvest Festival
- Dr. C.V. Sulochana - 7
Sapthagirisa in Sun Chariot
- Dr. G.S.R.K. Babu Rao - 11
Sri Godambika Sri Vratam Nirattotsavam &
Godakalyanam at Tirumala and Tirupati
- Prof. Rani Sadasiva Murty - 15
Aditya Hridayam - A Rainbow of Powerful Rays
- Sri P.T.S. Murthy - 18
Tiruppavai
- Smt. Radha Muralidhar - 21
Pranatosmi Divakaram...
- Sri Vamanan Nampoothiri - 24
Venkatadri - Its Physical Features
- Sri V. Rajagopala Rao - 31
Tirumala During Historical Times
- Smt. Anusha Ramakrishna - 36
Adhyayanotsavam in Sri Govindaraja Swami Temple,
Tirupati
- Sri T.K. Krishnaswami Thathacharya - 39
Sri Thyagaraja - The Saint Composer
- Sri C. Bheemappa - 42
Tulasi - The Sublime Protector of Good Health
- Dr. M. Krishna Kumar - 45
Srivari Friday Abhishekam at Tirumala
- Sri A. Ramakrishna Deekshitulu - 47
Women in the Ramayana
- Smt. D.K. Ahanalakshmi - 51
Puzzle
- Sri T.S. Jagan Mohan - 53

Front Cover : Lord Venkateswara Swami

Back Cover : Sri Padmavati Devi
5
SAPTHAGIRI 5
 IAL LORD SURYA: THE INFINITE WHEEL OF RADIANCE
OR
DIT Saptaswaradha marthandam prachandam kasyapatmajam
E Swetha padma dharam devam tam suryam pranamamyaham
Lord Surya radiates the world like an infinite Wheel of Light and revolves round the three
‘lokas’. He is the marvellous and direct embodiment of Trinity and Time. He controls the movements
of Planets, Subsequently represents the miraculous nature of Time being visible every moment and
creates Days, Nights, Fortnights, Months, Seasons, ‘Ayanas’ and Years.
The infinite-rayed Prabhakara is like an eye to the entire universe. By His unique illumination,
one is able to see boundless Nature and stupendous creation of God. Lord Aditya is eulogized as the
Eye of the Universe and the Eye of the Almighty. One finds the sublime standard of sheen in the Lord.
Lord Sri Krishna confirmed in Gita that Lord Surya is similar to Himself ‘Adityanam aham Vishnum
Jyothisham Raviramsuman’.
According to Mythology, there were many who worshipped the magnificent God of Glitter for
fulfilling their wishes. By worshipping Lord Surya, King Satrajit obtained ‘Syamanthakamani’ which
is capable of showering gigantic masses of gold. Kunthi Devi, the mother of Pandavas got Karna as
son shining with ‘Kavachakundalas’ by praying Lord Ravi. Pleased with the invocation of the king
Dharmaraja, Lord Surya offered ‘Akshayapatra’ to him in order to solve the crisis of food when the
Pandavas were leading a horrible life in the forest. After praying to Lord Surya, the great Sanskrit
poet Mayura’s leprosy was cured.
Renowned as ‘Ramabhaktagresara,’ ‘Chiranjeevi’ and ‘Bhavishyadbrahma,’ Lord Hanuman
became the chief disciple of Lord Surya and learned absolute knowledge from Him. Sage Yagnavalkya
created Sukla Veda and Yajur Veda because of the grace of Lord Aditya. Lord Rama won the battlefield
by worshipping Lord Prabhakara. Lord Venkateswara, the gorgeous god of “Kaliyuga Vaikunta’
prayed the Sun-God and married Goddess Lakshmi. Rathasaptami is also named as Surya Jayanthi’.
He moves his Chariot towards northern direction from this day and gives blessings to devotees.
Let us pray Lord Surya who is the direct and visible embodiment of all deities in order to fulfill
our noble desires. Lord Surya sanctions wealth, health, progeny, education and many accomplishments
to His devotees. He protects equilibrium in Nature by His movement. When He rises in the Sky, all
movable and immovable entities will be awakened every day. He acts as the witness of ‘Karma’ by
following the rule of punctuality. No one can conquer Time. Lord Surya reminds the world about the
philosophy of passing Time every moment directly.
On the day of 'Rathasapthami', let us have a holy bath after putting the ‘Jilledu (Arka)’ leaves
on our head and chant the following sloka in order to possess Lord’s benediction:
Sapta Sapta Maha Sapta Sapta Dweepa Vasundhara
Saptarka Parnamaadhayasapthami Rathasapthami

6
6 JANUARY, 2018
 The sun changes from one zodiac sign to
another zodiac sign once in every 30 days. The
time at which the sun changes the zodiac sign is
called 'Sankramanam'. The day on which
sankramanam occurs is called 'Sankranti'. There
are 12 Sankrantis in an year. Among them, 4
Sankrantis are very important. They are Mesha
Sankranti, Karkataka Sankranti, Dhanus Sankranti
and Makara Sankranti. A period of six months is
called 'Ayanam'. Two Ayanams or one year is equal
to one day for Gods. The first six months which is
called Uttarayanam is a day and remaining six
months which is called Dakshinayanam is a night
for Gods. Uttarayanam begins with Makara
Sankranti and ends with Karkataka Sankranti.
Dakshinayanam begins with Karkataka Sankranti
and ends with Makara Sankranti. Danus Sankranti
comes just one month before Makara Sankranti.
Makara Sankranti is one among the biggest
festivals celebrated by the Indians. Though the
origin of the festival is not known exactly, it is traced
back to the time of Aryans who worshipped the
Sun God to save and protect them from the hot
sunny summer and cold winters.
In Andhra Pradesh Makara Sankranti is
celebrated for 4 days. The first day is Bhogi. The
second day is Makara Sankranti and third and
fourth days are Kanuma and Mukkanuma
respectively.
Bhogi :The last day of Danus Sankranti is
Bhogi. People celebrate it with a great zeal and
happiness as it is the first festival in English new
year. One day before people collect derelict objects
like broken furniture, spoiled mats, used brooms,
used winnowers, logs and dry branches of the trees
etc. On Bhogi day in early hours they put bonfires
in front of their houses with the collected objects.
The series of the bonfires in the streets feast our
eyes with emitting flames and smoke. The cold
atmosphere at that place turns warm gradually.
Some people boil water in pots on these bonfires
for taking oil bath with this water. In rural areas,
women combine their hands with others hands and
go around the bonfires by singing and dancing.
Every one clean their houses and take oil bath on
Bhogi day. Some people go to the temple as it is
the last day of Dhanurmasa.
SAPTHAGIRI 7
 Dhanurmasa is an auspicious month for
because Goda devi, the incarnation of Bhudevi (the
mother earth) worshipped Sri Ranganatha swami
with her Tiruppavai pasurams during
Dhanurmasam and married Ranganatha swami on
this Bhogi day. In almost all vaishnavite temples
Goda kalyanam with Ranganatha swami will be
performed on Bhogi day. The idol of Goda devi will
be brought to the kalyana mandapam in a Bhogi
chariot which is specially made for this occasion.
The special attraction of Bhogi is felt with the
colourful rangoli (or muggulu) drawn in front of the
houses. It indicates the beginning of Dhanurmasa
and goes upto Mukkanuma. It is said that, Goda
devi drew rangoli to invite lord Krishna to her house.
During Danurmasa unmarried girls get up before
dawn and draw rangoli in front their houses. Then
they worship lord Krishna to bless them with best
bridegroom. Various kinds of rangoli like flowers,
birds, animals, musical instruments, dolls, flower
vase, pots and sugar cane can be drawn during
entire festival month. Some women arrange
gobemmalu (gobemmalu are cow dung balls which
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8 JANUARY, 2018
JANUARY, 2018
are decorated with turmeric powder, red vermilion
powder, flowers and with different types of grains)
in between rangoli, one in the middle and the
remaining around it. The middle one is treated as
Krishna or Gauri devi and the remaining are treated
as gopikas. These gobemmalu are then dried and
used as fuel for cooking payasam on Rathasaptami
or on Sankranti. Magha suddha saptami is
Rathasaptami, the birth day of the Sun god. The
other special attraction of Bhogi is Haridas.
Haridas specially dress within saffron clothes,
applying namams on their forehead, putting a bowl
like pumpkin on their head, holding cymbols in one
hand and thambura in another hand, fitting anklets
to their legs. They are considered as replica of
sage Narada, a divine devotee of lord Vishnu. They
walk along the streets by singing sundarakanda
and Bhagavatam during Dhanurmasa. They create
a devotional atmosphere there. It is believed that
they should not be sent away without giving any
alms. They accept rice, money, vegetables and
other offerings.
In some places an old tradition of
Bhommalakoluvu is seen. It is showcasing of dolls
for 3 days commencing with Bhogi. Women and
children arrange interestingly the dolls in aesthetic
and thematic fashion. They invite neighbours and
friends and distribute Thambulam (Betel leaves and
nuts with Bananas) as part of the tradition.
At houses pulihora (Tamarind rice), hot
pongal, bobattlu/poli/poornalu (prepared with atta/
liquid rice flour and paste of jaggery and Bengal
gram). In the evening the elders in the house pour
a mixture of flower petals, jujube berries, pieces of
sugar cane and coins (called Bhogi pallu) on the
heads of the children to protect the children from
an evil eye. They invite neighbours on this eve.
 Sankranti: The next day of Bhogi is Makara
Sankranti. Uttarayana punyakala begins with Makara
Sankranti. It is believed that people who die during this six
months period will go directly to vaikuntam. This is the
reason why Bhishma in Mahabharata who got voluntary
death as a boon from his father waited until this time to
leave his body. People drop tila tarpan (dropping black
sesame seeds with water) to their dead ancestors to
liberate them from their sins they committed and to let
them continue their journey to Vaikuntam.
Sankranti is a festival in reverence to the deity surya.
So women wake up before dawn,clean their courtyard draw
beautiful rangoli and fill rangoli with various colours. Then
they decorate the entrance of their house with mari gold
festoons and the thresholds by applying turmeric and
vermilion paste. After taking bath and wearing new clothes
they worship the sun god and offer payasam. This payasam
is cooked in specially decorated earthen pots on the flame
lit with cow dung cakes (which have been preserved for it)
under the pavilion of sugar cane sticks in the presence of
Sun god.
The master plays Nadaswaram and the
accompanying person beats dolu. It
symbolises the upcoming good luck of the
householders.
The puranas says that on this day
the Sun visits the house of his son Shani
who is head of the Makararasi. This day
symbolises the healthy relationship of
father and son.
Kanuma: The next day of Sankranti
is the day of Kanuma. People must take
head bath on this day to get rid of Kanuma
peeda. Here a proverb is said as “ Even
crow take a dip in water “. Kanuma is a
festival of animals. Sankranti is a right time
for farmers to express their gratitude to
their cattle which played an important role

Sankranti is an harvest festival. So Godess Lakshmi

will also be worshipped in the names of Dhanya Lakshmi
or Sankranti Lakshmi to bless the farmers with good
yieldings.

The new sons-in law are invited to their parents-in-

law for Sankranti along with their better halves for a big
feast. Garelu (made of black gram), Arisalu/attirasalu (made
of rice flour and jaggery) along with other items are served
in the meal on this day.

The big attraction of Sankranti is gangireddu.

Gangireddu is a sacred bull which is considered as a form
of Nandhiswara, a divine vehicle of Lord Siva. They are
decorated with various clothes and with ringing bells around
their neck and led by their master. The master goes house
to house along with the bull and an accompanying person.

9
SAPTHAGIRI
SAPTHAGIRI 9
 in the harvest. Hence
farmers wake up early in
the morning and clean
their oxen. They paint
their horns and decorate
them with Marigold
flowers. Then they feed
them and give harati. 'Go
puja' is also performed at
the temples. Some
farmers go to their fields,
sacrifice a goat or sheep
and sprinkle the blood in
their field. Some farmers
take cooked rice and milk
to the cattle shed offer
some of it to the cattle and
the remaining to their
fields and scatter it there.
They believe that this
offering keeps the ghosts
away from their crops. On
this day blessings are
taken from the elders.
Especially married
women bless each other
with turmeric paste for
Sowbhagyam.
pomp. Some betting is done on cattle. Rangoli competitions are conducted
for women. Children play with kites. Kite flying also has a symbolic meaning.
It is said that the higher your kite goes, the higher you will rise in future.
Sankranti Across Country
Makara Sankranti is celebrated across the country in different names
and with different regional significances. It is called 'Pedda panduga' in
Andhra and Telangana, Pongal inTamilnadu, Suggi Habba in Karnataka,
Makara Sankranti in Keral & Maharastra, Uttarayan in Gujarat, Maghi in
Punjab, Bhogili Bhihu is Assam, Magha saaji in Himachal Pradesh, Kicheri
in Uttara Pradesh, Poush Parbon in West Bengal and Til sankrant in Bihar
etc. Kite flyings and Bon fires are common in all states.
The another prominence of Makara Sankranti in North India is
Govardhan pooja. It is performed on the second day of Makara Sankranti.
According to some Puranas on this day Lord Krishna lifted Govardhan hill
to protect the people of Gokulam. Once lord Krishna asked the people of
Gokulam to worship the Govardhana hill which blocked the clouds and
provided rain. This made lord Indra angry. To avenge this insult Indra created
thunder storms and rain. It flooded Gokulam. To protect people, cows and
other animals lord Krishna lifted Govardana hill. People found shelter under
the hill. Soon Indra realized his folly and took refuge from Krishna.
However the significance and sentiment attached to the festival vary
from region to region, it symbolises the Indian culture. Moreover Sankranti
is a festival that brings social harmony, bio unity in addition to happiness,
prosperity and good luck for all.

Mukkanuma: The
concluding day of a four
day festival is
mukkanuma, a joyful
day.Cock fights, bull fights
and ram fights etc. are
organized with joy and

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 Divine Festoons
Surya Bhagawan, the only visible
God to mankind, is so kind hearted that
anyone who prays to him chanting “Tam
Suryam Pranamamyaham” is blessed by
him with health, life span. He is worshipped
with several names – Jagatrakshak (the
protector of the Universe), Lok Bandhav
(friend to the world), Padma Bhandhav
(friend to lotuses), Aditya (son of Aditi),
Martanda (Successful person), Bhaskara
(Light maker) Bhanu (Bright one).

Lord Krishna made it clear that Surya

is no different from him. He stated that
"Adityaanaa Aham Vishnu", Lord Vishnu
further made it clear that Jyotisham Ravi
Ramsuman which means of the
Paramjyotis that are brightly lighting up the
world, he is the sun.

Surya Bhagawan, the embodiment

of light, is not different from
Srimannarayana (Lord Vishnu). Radha
Sapthami is celebrated on the seventh day
of Magha (Magha Shukla Sapthami), the
day Lord Surya was born as a son to
Kasyapa Prajapati. It is also called Surya
Jayanti. People worship him this day.
Surya Bhagawan Controls the Nine
Grahas [planets]
It is Surya Bhagawan who controls
the nine Grahas (planets) all through and
ensures that the kalachakra moves on with
perfect precision.
The sun stays in one rashi a month
across the twelve rashis, which are called
Zodiac signs. Of these, Makara
Sankramana [entering Capricornus] and
Karkataka Sankramana [entering Cancer]
are significant. From the time the Sun enters Capricornus
[Makara] zone, the period of six months, is called
Uttarayana. From the time the Sun enters Cancer
[Karkataka] zone, the next six months, is called
Dakshinayana. Even though the Sun’s chariot moves
northwards from Makara Sankramana day, the wheels of
the chariot turns northward fully only from Ratha Sapthami
festival onwards.
It is believed auspicious to worship Lord Sun who is
the bestower of health, from this festival onwards.
On Ratha Sapthami day people keep White
Gigantea leaves, or at least Gigantea [jilledu in Telugu] in
the morning — one on the head, two on each shoulder,
one on the neck, another on the throat, one on the heart
and one on the navel – in all, seven leaves, and take bath
while praying to Lord Surya. If Gigantea leaves are not
available, the next best is Badari [BerHindi, ReguTelugu]
leaves.

SAPTHAGIRI
SAPTHAGIRI 11 11
 Syamtank Mani Shukla Yajurved
In DwaparYug, a king called Satrajit worshipped Lord Once Sage
Surya in the mornings. Pleased with his worship, Lord Surya Yagnavalka, a disciple of
blessed him with a diamond, Syamantak Mani, which used to Sage Jaimini had a serious
yield tons of gold every day. Satyabhama, one of the wives of tiff with his guru in a matter
Lord Krishna, was the daughter of Satrajit. He married his relating to King Janaka. Both
daughter to Lord Krishna and also gifted the invaluable diamond of them were unyielding and
along.
heated arguments ensued.
The infuriated guru, Jaimini
Further, the cow dung dumplings that were placed in front of ordered his disciple to
the houses amidst colourful rangolis and dried subsequently in the abdicate all the knowledge
form of cakes, are lighted in traditional charcoal stoves. Cow milk that he had imparted.
is boiled in a vessel on this and payas is prepared in sunlight, and Immediately, Yagnavalka
then offered to Lord Sun along with prayer rituals. This is called obeyed it and vomited all the
knowledge that had gained
Sapthami Vrat.
from his guru. Then he
Saptha Sapthami Swapan Vrat prayed to the Sun Lord and
assumed him as his guru.
There are people who undertook Saptha Sapthami Swapan
Because of his new guru, he
Vrat and worshipped Lord Surya and got children. could study the Vedas. That’s
Long ago, there lived an emperor Kritaveerya for the empire what has emerged as Shukla
of Saptha Dweepa Mandala [seven island area]. His wife was Yajurveda. Since then, the
pundits of Shukla Yajurveda
Sheeladharadevi. After they have ruled the kingdom for a long time,
are called Yaagnavalkas. In
their one hundred sons died due to a curse given by Sage Chyavan.
the Sukla Yajurveda imparted
On the advice of Brihaspati, they did upasana to Lord Surya for an by Surya Bhagawan, the
heir. Surya bhagawan gave darshan and asked him to perform worship of Sun and the
Saptha Sapthami Swapan Vrat as it would ward off all the sins and worship of Sri Sudarshan are
bestows them progeny. Thereon, Kritaveerya performed the vrat prominent.
and got Kartaveeryarjuna as son, who according to Datta Purana,
is an incarnation of Sri Sudarshana Bhagawan.

Mayur Sataka

There are people who worshipped Lord Surya and got rid off
dreadful afflictions and gained full health.

Once a person by name Mayura was afflicted white leprosy.

Because of this, no one let him anywhere near them and were
averse even to talk with him. Under this pitiable condition, someone
suggested to Mayura to worship Surya Bhagawan. He prayed to
Lord Surya with 100 poems. His disease disappeared promptly.
That set of 100 poems gained prominence as Mayura Sataka and
is being chanted by several people.
12
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Saptha Girisha on Surya Chariot his five weapons – konch [shell],

The festival of Ratha Sapthami is traditionally celebrated in Sri disc, mace, sword and the bow.

Venkatachala Kshetra, the Vaikunt of Kaliyug. Further, he will be adorned with

glittering diamond-studded
On the day of Ratha Sapthami, the celebrations of Surya Jayanti
jewels, nine-gem necklaces and
are celebrated by Lord Tirumalesh tumultuously with thousands of
a dazzling crown, which will
devotees. That day from dawn to dusk the Lord of Seven Hills goes
reflect the first sun rays from the
in a procession in seven different vahans [vehicles].
crown to the feet. He will be in a
First, exactly at dawn, the Lord will be ready in the North-West glorious mien. Such a glory
corner for going in a clock wise pradaksh in procession on the golden
should be seen and
sun chariot which is drawn by seven horses. He will be armed with all
experienced, but cannot be
described in words. This
Lord Hanuman was the disciple of Lord Surya
memorable scene can be
When Hanuman was a boy, he looked at the red glowing round witnessed only in the morning
Sun and thought it was a fruit and leaped up and tried to swallow it. of Ratha Sapthami.
Lord Indra came to the rescue of the Sun and hit Hanuman with his
deadly diamond weapon, Vajrayudh. Hanuma was hit on his jaws It’s an indelible
and had a dent there. That is why he is called Hanumantha. Then, experiences to witness the Lord
Hanuma requested Lord Surya to impart education to him. who is worshipped with the rays
To this Surya said, “I won’t stay in one place. Even if I halt of Lord Sun and also with aarati
briefly, the rotation of time gets affected. How can you learn from and dhoop. All our wishes would
me?” Responding to this Anjaneya increased his size to such an be fulfilled in addition to giving
extent that he put one of his feet on the ‘dawn mountain’ and the immense and inexplicable
other on ‘dusk mountain’. Delighted with this Surya assumed the delight. Then the Lord reaches
role of guru to Hanuma and educated him. Thus Anjaneya learnt
vahan mandap in Suryaprabha
music and nine grammars [navya vyakaranas].
vahan.

The celebrations of Ratha

Sapthami which begin with
Surya Prabha chariot, are done
on Chinna Sesha Vahan,
Garuda Vahan, Hanuma
Vahan. Also, the sacred disc is
immersed in the Lord’s tank and
then He goes on in a procession
on Kalpa Vriksha Vahan,
SarvaBhoopala Vahan and
finally in the night, on
Chandraprabha Vahan.

13
SAPTHAGIRI
SAPTHAGIRI 13

Akshay Patra
The Pandavas had a divine vessel,
Akshay Patra with them during their exile that
ensured that there is no paucity of food for them
during their difficult days. That vessel is used to
give them any food they wished unlimitedly.
They were able to provide a full-fledged feast
to their guests, irrespective of their numbers,
even in dense forest. They got that vessel by
the grace of Lord Surya when Yudhishter prayed
to him to grant a boon ensuring food for them
and their guests. Lord Surya who was pleased
with him gifted Akshay Patra and said that it
would give any quantity of food. However, once
Draupati finishes her meal, it would not work for
the day.
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In all, Lord Srinivasa goes in a procession in
seven chariots round the temple town on this
occasion of Surya Jayanti which is called One day
Brahmotsav or Ardha Brahmotsav.
Lord of Seven Hills and Surya Bhagawan,
who rides a chariot of seven horses are one and
the same. Even then, Sri Venkateswara ingrained
Surya Bhagawan and worshipped him. When did
this happen? Where and why did this happen?
About 5,000 years ago, Srinivasa, in order
to appease Sri Mahalaxmi dug a lotus pond in
Tiruchanoor kshetra. He planted lotus plants and
to keep them always in a blossomed state, he
ingrained Lord Surya idol there and worshipped
him. Sri Laxmi Devi who emerged from that lake
got the name Padmavathi or Alamelmanga.
Also, it is auspicious to visit the Padma
Sarovar in Tiruchanoor [Alamer Mangapuram],
Lord Surya enthralled by Srinivasa himself and
above all Sri Padmavati, who came out in the Lotus
Lake. Such darshan would cause good results and
shower riches, besides good health.
Aditya Hridayam
All of us are aware of Rama-Ravana battle,
which lasted for several days. During that time,
Sage Agastya visited Rama. Ramachandra
requested him to suggest a technique to win the
war. Thereon, Agastya gave him a stotra called
“Aditya Hridayam” and asked Rama to recite it
with devotion and worship Surya for victory in the
battle. Thus, the stotra “Aditya Hridayam”
bestowed victory to Rama. Even now, people recite
Aditya Hridayam for success in any
venture and good health.
 Godambika or Goda Devi or Andal as popular
in Tamil Vaishnava Tradition are the names of the
same great person. Godambika was the only
female of Vaishnava Dharma among the 12 alwars
or azhwars. She was praised as the human
incarnation of Goddess Bhudevi as a little baby
found in the Tulasi Garden at Sri Villiputtur having
not been born from any mother ’s womb.
Vishnuchitta or Periyalwar while collecting Tulasi
leaves for preparing garlands to Lord Vishnu’s
worship found this female baby in the Tulasi
Garden brought home and started nourishing. Thus
she was brought up as the daughter of
Vishnuchitta. Since her childhood she had been a
staunch devotee of Lord Vishnu. She took
worshipping Lord Vishnu as the only prime duty of
her life. While she was growing she used to bedeck
her hair with the garlands to be offered to the God.
Vishnuchitta who had no knowledge of this used
to offer those garlands to the God Vishnu. One
day he saw the hair of his daughter on a garland
and worried badly. He observed fasting for the
mistake done. Then he had a dream in which Sri
Ranganatha Swami (an aspect of Lord Vishnu)
asked him to offer the garlands to Him everyday
only after Godambika bedecks them first. It became
a practice in the Temple ever since to offer the
garlands in that manner only. Then onwards she
was called Amuktamalyada in Sanskrit and
Cudikodutta nacchiyar in Tamil. Godambika’s
devotion and love for Lord Vishnu were growing
stronger and stronger. She had a strong desire to
be the spouse of Sri Mahavishnu (Vatapatra Sayi)
of Sri Villiputtur. Hence she decided to perform a
one-month length austerity worshipping Lord
Vishnu just as the Gopikas performed Katyayani
Vrata in the Dvapara Yuga to procure Sri Krishna
as their husband. The day she began the austerity,
was the first day of Dhanurmasa. Thus during those
30 days she wrote 30 Pasurams in praise of Sri
Maha Vishnu. At the end of the 30 th day Sri
Ranganatha graced and accepted her hand in
15
SAPTHAGIRI
SAPTHAGIRI 15
 marriage. Thus she became the spouse of Sri
Ranganatha Swami. The thirty pasurams wrote by
her occupied a very prominent place among the
four thousand PASURAMS written by all the 12
Alwars.
TIRUPPAVAI VRATAM at TIRUMALA
Since that day in all the Vaishnava Temples,
a festival has been celebrated for Thirty Days in
the entire Dhanurmasa by name TIRUPPAVAI
which means “The Austerity of the Divine
Goddess”. As in all the other traditional Vaishnava
temples in the Tirumala Temple also this
TIRUPPAVAI is grandly celebrated. As a part of
these celebrations at Tirumala the early morning,
instead of Suprabhata the recitation of the
Tiruppavai Pasurams of Sri Godambika is done in
the Sanctum Sanctorum. On the bosom of Sri
Venkateswara Swami just by the side of the small
idol of Sridevi a golden parrot is decorated in all
the thirty days of Dhanurmasa.
NIRATTOTSAVAM AT TIRUPATI SRI GOVINDA
RAJASWAMI TEMPLE
While Dhanurmasa is celebrated on the
Tirumala hill in this manner the Nirattotsavam is
celebrated as a part of Dhanurmasa festival at Sri
Govindarajaswami Temple at Tirupati.
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16 JANUARY, 2018
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Nirattotsavam is an annual festival performed
for seven days before to the annual BHOGI festival.
The NIRATTAM means ABHISHEKA or
Sacred bath to the Goddess. The sequence of the
daily events in the seven day festival is performed
in the following manner. After the early morning
Dhanurmasa Puja at the Govindarajaswami
Temple, the idol of Godambika is brought out in a
beautifully decorated Palanquin to the banks of the
Ramachandra Pushkarini through the holy streets
surrounding the Govindaraja Swamy temple. There
on an elevated platform of Niratta Mandapa,
Goddess Godambika is seated to be visible to all
the devotees and start the performance of Nirattam
(Abhishekam) with sacred waters, cow milk and
other panchaamritam reciting various Suktams like
Sri Sukta, Bhu Sukta, Nila Sukta etc. After Nirattam
or Abhisheka the priests offer Naivedyam or Sacred
Food to the Goddess. Then Sattumora prayers are
recited followed by the Divine Assembly called
'Asthanam'. This process goes till the evening. In
the evening, Goddess Godambika is well
decorated with flower garlands and seated in the
Tirucchi vahanam. A procession starts from the
Ramachandra Pushkarini through the holy streets
and the Goddess is brought back to the temple of
Sri Govindarajaswami while the Vedic scholars
chant Vedic hymns and the musicians play on
various instruments throughout the procession. In
this manner this NIRATTOTSAVAM is celebrated
for seven days.
BHOGI TERU on 14-01-2018
On the eighth day i.e., BHOGI which is the
previous day to Makara Sankranti the BHOGI
TERU festival is performed with festive fervour. As
a part of this festival the well ornamented idols of
Sri Godambika and Sri Krishna Swami are seated
 Sri Chakrattalwar in Alwar Tank at Kapila Tirtham.
In the evening a procession of the deities Sri
Godambika and Sri Krishna Swami is led in the
holy streets of Sri Govindarajaswami temple.

KALYANAM

The grand celebration of the Divine

Kalyanam of Sri Godambika with Sri Krishna Swami
is performed on the day of KANUMA, the next day
to Makara Sankranti in the Kumbha Harati
Mandapam following the scriptural instructions of
Agamas. During that Kalyanam event, the Purana
recitation of Sri Goda Kalyanam also goes on as
a customary part.

Thus the grand series of Godambika Festival

with various month-long events is celebrated with
great devotion, dedication to the God and Goddess
and with an unparallel festive zeal.
in a beautifully decorated Chariot and a procession
is led around the sacred streets around the Holy
SOLUTION TO PUZZLE
Temple of Sri Govindarajaswami.
1 2 3 4 5
The Nirattotsavam and Bhogi Teru together
K A N W A M V
is a nine day festival in all the Vaishnava Divya
I A N U R
Desams. But in the Govindarajaswami temple of
Tirupati, this is celebrated for eight days of which 6 7
D I M G E M U
in the first seven days the Nirattotsavam is
celebrated and on the eighth day Bhogi Teru is U A K
celebrated.
8 9
M U C H O D A
With the advent of Makara Sankramanam the
10
holy Dhanurmasa comes to an end and the A H I
Makaramasa begins.
11 12 13
N I N A L W A
CHAKRA SNANAM AND PROCESSION OF THE
DEITIES D D A D
In the morning hours of MAKARA 14 15
SANKRANTI day, the Sacredbath is performed to A D D I N D R I

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SAPTHAGIRI
SAPTHAGIRI 17
 Lord Rama was the incarnation of Lord
Vishnu. Of all the ten avatars of Lord Vishnu,
Rama’s avatar was personification of all virtues.
He was embodiment of dharma and stood tall in
glorification of true values that, one should cultivate
as human being. At times, he had to expound his
virtuous role and in obscure, he needed an advice
from a guru when he had encountered a critical
situation between dharma and adharma. His guru,
Vishwamitra counselled him the role of a king when
he was in doubt to kill Thataki, a woman demon.
Similar situation was faced by Rama when
he was to kill Ravana, because this time it was to
demolish his own devotee. Jaya and Vijaya, two
demigods were the dwarapalakas (gate keepers)
of the abode of Lord Vishnu. These protectors of
Vaikunta opposed the entry of four Kumaras when
Lord Vishnu was resting. The saints cursed them
to lose their divine stature and take birth as human
beings on the earth. They pleaded Lord Vishnu to
spare them from the wrath of the saints as they
can not bear the separation from Vishnu. Lord
Vishnu said that he can not negate the curse, but
can given them an option to regain their status after
taking birth for three times as his enemies in
different yugas. They took birth as 'Hiranyakashipu'
and 'Hiranyaksha' in the Krutayuga and in their
second birth in Tretayuga, they took the form of
'Ravana' and 'Kumbhakarna'. In Dwaparayuga they
were born as 'Shishupala' and 'Dantavakra'.
God always protects his devotees. The story
of Ambareesha is an example to the traits of the
God. Rama being an incarnation of virtues and
protector of Dharma needed clarification from a
guru whether he could kill his own devotee.Sage
Agastya visited Rama along with other devatas and
rishis when Rama was fatigued after fighting and
killing several demons during the war with Ravana.
Sage Agastya was a powerful and revered sage.
When Rama, Sita and Laxmana visited his ashram
he bestowed Rama with a powerful bow and many
arrows. Agastya's enormous abilities were
described in Ramayana, Mahabharata. He had
powers to drink all the oceans in one gulp and dried
them to bring out demons hiding under the oceans.
In order to nip the ego of Vindhya mountain the
saint ordered him to bend down till he returned
from south. He never went back.

Yadyajanmakrutam paapam Mayaa Sapthaya Janmasu

Tavya Roogancha Soocancha Samastham Hamthu Sapthamee
On Rathasapthami day one should reciete this Sloka while taking headbath.
Every one must put Arka (Jilledu) leaves and Jujube fruits to get rid of sins.

18
18 JANUARY, 2018
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 When Sage Agastya visited Rama he was in a
perplexed situation. To arm with powers par excellence
and clear the doubts which were in the mind of Rama,
Agastya recited Aditya Hridayam to him. It is the heart
of Lord Surya which contains 31 slokas in Yuddhakanda
of Valmiki Ramayana.
Sage Agastya addressed Rama as the mighty
armed elegant Rama and advised him to listen to the
eternal secret that would allow him to win over all his
enemies in the battle. He said that the supreme prayer
is for Lord Surya who is a visual God, destroyer of all
enemies and who brings victory and perennial
happiness.Agastya further said that this supreme prayer
attributed to Lord Surya destroys all sins, clears all
doubts and alleviates worry and sorrow, anxiety, anguish.
It increases the longevity of life. Lord Surya is a remover
of all diseases and mental block in virtual thinking. He is
embodiment of all gods. Agastya said,
“Yesha Brahma cha Vishunu cha
ShivahSkandahPrajapatihi |
MahendroDhanadahkalo
YamahSomoHyapampatihi ||
Lord represents the trinity, Brahma, Vishnu,
Maheshwar. And also has powers of Skanda, Indra,
Kubera, Kala (time), Yama (the Lord of Death), Moon
and Varuna.
He is one God who possessed the
mighty powers of all Gods and is only one
with such a stature. This was the reason why
Agastya advised Lord Rama to pray Lord
Surya (Sun God).
Further describing the powers of Lord
Surya, Agastya said to Rama that, Lord Surya
shines with brilliant light having infinite rays
that dispel darkness, gives happiness,
prosperity. He is the mitigator of the sufferings
and represents the form of omnipresence. He
is the ruler of the sky and the master of all
vedas (religious scriptures).
In the sloka 15, he was attributed as
lord of the constellations, stars, planets and
originator of all things in the universe.
(Nakshtragrahataranamadhipoviswabhavanah,
kavirvishvomahatejaraktahsarvabhvodbhava).
The Day starts and ends with him. He provides
light, life and happiness to human beings. All
planets revolve around him, shine on his
mercy. He is devourer of all sins and he
possesses the powers of Lord Shiva. All
seasons are centred around his movements.
Lord Surya is the primordial being
manifesting as Trinity. He is the remover of
intellectual obstructions. He is omniscient
protecting the universe and all the actions of
humans. Further elaborating the powers of
Lord Surya and his immense potential in
destroying the enemies, Agastya said :
Vedashchakratavashchaivakratunamphalameva cha |
Yanikrityanilokeshusarvaesharavihprabhuh ||
Lord Surya is the origin and protector
of all vedas. He dictates the universal path of
the humans. He is the Lord of all actions. He
prescribes the fruits of success in relations to
their actions. He is embodiment of rich
attributes of the Vedas.
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SAPTHAGIRI
SAPTHAGIRI 19
 After describing the powers of Lord Surya,
Agastya assures Lord Rama that by reciting the
Aditya Hridayam thrice, he would triumph over
Ravana. Rama became brave and energetic and
free from all worries and found a direction from his
Guru. All his fears were dispelled.
Rama then performed the adoration to Lord
Surya, recited Aditya Hridayam thrice and
armoured with huge powers lifted his bow to fight
Ravana to death.
Lord Surya with all the Gods surrounding him,
appeared and blessed Rama with great mental and
physical well being and ordered him to kill Ravana.
The Aditya Hridayam concludes with the
following stanza affirming that who ever had faith
in the divine grace of Lord Surya will always be
victorious in their efforts because the doubts will
be blown out like breeze scatters cotton and great
strength is attained.
“Aadharaviravadanneerashyaramammuditha
manahaparamamp rahushyamaanah |
Nisicharapathisamshyamvidetvasuragana
Madhya gathovachastvareti ||
BENEFITS OF RECITING ADITYA HRIDAYAM
Lord Rama through the words of Agastya
provided to us the great nourishing powers of Lord
Surya. Simple recitation of the Aditya Hridayam will
please the Lord as he is only visual God of all Gods.
He directs and dictates the lives of the people by
controlling the placement of all planets. He provides
great health, vitality and aura to the devotees. His
accomplishments are fast, powerful and his prayers
yield immediate results.
There are several stories in the vedic texts
and puranas about how he blessed people by mere
prayers presented to him. Satrajit has been
presented with Syamanthakamani which produced
Gold everyday, Kunti with a mighty Son, Karna,
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20 JANUARY, 2018
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Dharma Raja with Akshaya Patra. The great
Hanuman had learnt all vedas from Lord Surya.
Prayers to him are simple. One must offer
oblations in the early morning standing opposite
to him (facing towards east) in a pond of water or
flowing river and offer argyam (water flowing
through the palm of the hands) three times and he
is pleased. He provides bountiful boons to his
devotees. He blesses his devotees with great
health, wealth and prosperity.
In phalashruti, Agastya said :
Enamapatsukrichchhreshukantareshubhayeshu cha |
Kirtayanpurushahkashchinnavasidatiraghava ||
Oh Raghava, one who chants this prayer of
Lord Surya in any critical situation, such as
physical, mental and / or spiritual, he will overcome
of them successfully and he will always be blessed
by the Lord.
Lord Sun is considered volatile, radiant and
emitor of heat. He represents vitality, courage, will
power, authority. He is powerful and all pervading.
Salutations to Sun (Surya Namaskara) is a form of
yogic practices for better health. Suryopasana
(worship of Lord Surya) is done by reciting Aditya
Hridayam to drive away fear, obtain success, fame
and power.
One can obtain graceful blessings of Lord
Surya by reciting Aditya Hridayam.
“Namahpoorvayagirayepaschimayadrayenamah |
Jyothirgananampatayedinadhipatayenamah ||
Jayatujayatusuryamsaptalokaikadipam |
Kiranasamita papa klesakhasyanasam ||
"I pray to the Sun God who is emperor of all
Seven Worlds and who destroys sins,
pain, anguish."
 The sacred Dhanur–Margali month is
associated inextricably with Goda Devi (Andal)
and her garland of thirty verses which are
chanted in all temples and homes in the early
hours before dawn. Andal is the most famous
among the Alwar saints and occupies a special
status among the Alwars. Her ‘Tiruppavai’ is
perhaps the most well known work among the
Nalayira Divya Prabhandham. Acharyas
dwelling on the esoteric substance of the Divya
Prabhandham have all unanimously said that
the core essence of all the works is the
worshipful adoration of the Archa form of the
Lord in temples. This article is an attempt to
study Andal’s Tiruppavai from this point of view.
Andal in her second work called the
‘Naachiyar Thirumozhi’ consisting of one
hundred and forty three verses has sung about
many kshetras like Thirumaaliruncholai,
Tiruvengadam, Srirangam, Srivilliputtur, Madura,
Brindavan, Dwaraka, Thirukudandai,
Thirukkannapuram, Paramapadam and
Thirupparkadal. But her Tiruppavai is a
composition of a distinct genre where Andal
travels back in time to the magical era of the
Dwapara Yuga when the Lord incarnated as
Krishna. She imagines herself to be a Gopika
in the pastoral community of chieftain Nanda.
The legendary bhakti of the Gopikas has been
described at length in Srimad Bhagavatam and
Andal herself spoke of them with gushing words
of admiration as “Needuninra niraipughazh
aaychiyar”. Their fame was not limited to their
village or region but was spread wide, all over
the nation. It has also triumphed over time which
usually casts a sepia effect and fades out the
spectacular lives of the most rich and powerful.
Fascinated by the devotion of the Gopikas which
won them the love of Krishna, Andal chose to
follow their footsteps to attain the Lord’s grace.
She was a young girl living in Srivilliputtur at the
southern tip of a vast country and could not think
of to go to the land that witnessed the leelas of
Krishna’s childhood in the extreme north, a
thousand miles away from her place. But her
romantic, poetic imagination was free and
unfettered enabling her to assume the identity of
a damsel in Brindavan. The local temple of
Vatapathrasayee became the mansion of Nanda
and Yashoda, the temple-tank the holy Yamuna
and all her friends became young Gopikas who
would join her to perform the “Pavai Nombu”.
Going back to the initial theory that the focus
of all the hymns of the Alwars is the Archa form as
seen in temples, let us delve into Tiruppavai to
understand what are the Divya deshas that were
in Andal’s mind when she sang this. The kshetras
that find a definite mention are “Thiruparkadal”- the
milky ocean in Verse-2 and “Vada Madurai” the
birthplace of Krishna in Verse-5. The other kshetra,
the name of which is explicitly stated is, “Ani
puduvai” in the last verse wherein Andal speaks of
herself as “Ani puduvai painkamala thandariyal
bhattarpiran kodhai”, this divyadesha has a distinct
claim to fame as it is the birth place of the father –
daughter duo. Both of them lived here, served the
Lord and adored him with floral garlands and
garlands of verses. The kshetra has been sung by
both them in one verse each, though Periyalwar
unfailingly spoke of himself with great pride as
“Villiputtur Vishnuchittan” and his daughter echoing
his feeling calling herself “Veyar pughazh
Villiputturkon kodai” remembering both her father
and their native place. All acharyas dwelling on the
theme of Tiruppavai have held that the entire
Paavai nombu is set in Srivilliputtur and it was to
the Lord of this kshetra that Andal offered her
SAPTHAGIRI 21 21
SAPTHAGIRI
 “Soodikoduththa Malai” and her “Paamalai” too!
The benedictory verse on Andal chanted after
Tiruppavai “Kodai piranda oor” brings out this
association. The presence of this temple town
decorates the face of the world like a lustrous
jewel. It is indeed “Ani Puduvai” as described by
Andal. The deity of Andal is enshrined in every
Vaishnava temple and her Avatara utsavam on
Thiruvadi Pooram, Margazhi Tiruppavai utsavam
are celebrated with great spiritual fervor. But the
zeal that is seen in Srivilliputtur particularly during
the ‘Neerata’ utsavam is unparalleled as Andal
is accorded a primary position here and the Lord
himself gladly assumes a secondary status.
Srivilliputtur like Thirunarayoor, Tiruchanoor is a
kshetra where the Devi reigns supreme.
Andal completed her penance in the month
of Margali and continued to pour out soulful
verses of bridal mysticism in her Naachiyar
Thirumozhi. Finally as the culmination of her
yearning, the Peria Perumal appeared in
Periyalwar’s dream and asked for her hand in
marriage. Acknowledging the divine status of this
girl, the Lord sent all temple honours through
his priests to receive her. Andal who was brought
to the presence of Sri Ranganatha garlanded
him and merged with his divine form. Keeping
2222 JANUARY, 2018
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this charithra (history) in mind the invocatory verse
(Taniyan) to Tiruppavai composed by
Uyyakkondar,
“Annavayal puduvai andal arangarkku
pannu thirruppavai pal padiyam innisayaal
padikkoduthal narpaamalai poomalai
soodikkoduthalai chollu”
dedicated Andal’s hymn to Lord
Ranganatha. This marks Lord Ranganatha’s
special grace and Andal’s passion for the Lord
that is condensed in her verses.
Uyyakkondar’s second Taniyan,
“Soodikkodutha sudarkodiye!- thol paavai
padi arula valla palvalayai!- nadi nee
vengadavarkku ennai vidhi enra immatram
naangadavaa vanname nalgu”
Recalls her exquisitely sweet decad of
Naachiyar Thirumozhi wherein she sends the dark
rain bearing clouds as messengers to the Lord of
Tiruvengadam.
A careful study of Tiruppavai reveals that
the name “Govinda” was Andal’s favourite among
the thousand names which describe Lord Vishnu’s
auspicious attributes, leelas and his divine form.
Andal lovingly invokes the name thrice in her
Tiruppavai in verses 27, 28 and 29. The next
Andal’s Divine love for the Lord
of the hills is remembered till
date on the occasion of the
Garuda Seva during Srivari
Brahmotsavam when her floral
offering is brought with great
pomp and piety from
Srivilliputtur and presented in
a grand ceremony to Lord
Srinivasa in Tirumala.
question would be about which Archa deity is
called by this name? Cutting across all linguistic
barriers, all pilgrims the scholars and the humble
folk will declare that it is Lord Srinivasa whose
abode resounds with the chanting of the
Govinda Namavali “Srinivasa Govinda,
Srivenkatesa Govinda, Sheshadrinilaya
Govinda, Venkataramana Govinda”. Andal
herself answers our query in her Naachiyar
Thirumozhi by saying “Kulir aruvi vengadathu
en Govindan gunam padi”, “Govindan ennum
perezhudi vithagan vengada vaannan ennum
vilakkinil puga ennai vidikkitriye”. The invocatory
verse to Tiruppavai links Andal’s special
attachment to the Govinda namam and the Lord
of Tiruvengadam.
The discussion begs the next question as
to why Andal was particularly fond of this name?
In the Vedic tradition any ritual is undertaken
with a Sankalpam wherein the person
performing the rite says “Asya Sri Govinda
Govinda Govinda” chanting this name thrice.
Any religious discourse on Srimad Ramayanam,
Srimad Bhagavatham, Sri Vishnu Puranam is
started with the speaker saying “Sarvatra
Govinda nama sankeertanam” at the outset and
the audience joining enthusiastically repeating
“Govinda! Govinda!”. This practice has come
down since the ancient times and is attributed
to the derivation of the substance of this word
in Sanskrit. The word can be split to represent
all the ten incarnations of Sriman Narayana. To
illustrate ‘Gaavah’ means the Vedas that are
recited sonorously which are in the form of
sound. The Lord in the Matsyaavatara assumed
the form of a giant fish to restore the Vedas to
Brahma. “Gaavah brahmanaam vindayati iti-
Govindah”.
Though the name can denote all the
Avataras it is specifically used to refer to Krishna
who was raised in the hamlet of cow herds.
Tiruppavai paints a beautiful verbal depiction of
the sights and sounds of the Gokul where
Krishna grew up. As a seven year old boy
Krishna lifted the Govardhana Giri to protect his
clan from the wrath of Devendra who let loose a
hailstorm to threaten them. The young child
effortlessly stood steady for seven days as the
entire population, their livestock huddled in the
cover of the mighty umbrella held aloft by the
universal protector. Andal’s glowing tribute
“Kunru kudayai eduththai gunam potri” eulogizes
the Saulabhyam of the Krishnaavataram. A day’s
downpour generally brings life in many big cities
to a standstill but Krishna’s grace sheltered the
cowherds. Indra could not sustain the onslaught.
Acknowledging his defeat Devendra begged for
forgiveness and crowned Krishna as the
“Govinda” the savior of the cows. The word “Go”
means cow here. The Govardhana Giri which
was lifted by the seven year old Krishna for seven
days wanted to serve the Lord and became the
Seven Hills to carry him in the Kali yuga.
Nammalwar too in his decad on Tiruvengadam
said “Kunramendi kulir mazhai kaththavan …..
paran senru ser Tiruvengada Maamalai” showing
us that the Lord of Tiruvengadam is indeed
Govinda!
Chanting Tiruppavai with the invocatory
Tanians and the benedictory verses enables
us to peep into the sacred heart of Andal and
the Acharyas who reveled in her words. The
towering Rajagopuram of Srivilliputtur, the
lush environs of Srirangam the spiritual
capital, the cloud decked peaks of
Tiruvengadam and the magical land that
witnessed the divine leelas of little Krishna
race through the mind without fail every time
we chant this enchanting
Prabhandham.
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SAPTHAGIRI
 Lord Sri Maha Vishnu in his form as Lord
Surya Narayana is worshipped on this sacred day
named RathaSapthami also known as Magha
Sapthami or MahaSapthami. This festival falls
every year on the Seventh Day (Sapthami) in the
bright half (Shukla Paksha) of MaaghaMasam
(January / February).
It marks the seventh day following the Lord’s
celestial northern movement (Uttarayana) of vernal
equinox starting from Capricorn (Makara). It is
symbolically represented in the form of Lord Surya
Narayana, (the Sun God) turning His Ratha
(Chariot) drawn by seven horses (representing
seven colours) and charioteered by Anurudu,
towards the northern hemisphere, in a north-east
direction. It is also celebrated as Surya Jayanti (the
Lord’s birthday). RathaSapthami is symbolic of the
change of season to spring and the start of the
season of harvesting. For most Indian farmers, it
is an auspicious beginning of the New Year. The
RathaSapthami festival seeks the benevolent
cosmic spread of energy and light from Lord Surya
Narayana.
The term “RathaSapthami” is formed by the
addition of two words-Ratha denoting a 'Chariot'
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24 JANUARY, 2018
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used for ceremonial and other processions and
'Sapthami' the 'Thithi' in a lunar month falling on
the seventh day of both Shukla and Krishna
paksha. In the process of divisions of the
constellations, each day or Thithi is attributed to
one Deity / God. Sapthami thithi was allotted to
Lord Aditya and hence it is his favourite day.
For the sake of and joy of the devotee, the
Supreme Lord manifests in that very form chosen
by the devotee for contemplation upon Him. A
divine incarnation is the descent of God to earth,
for protecting the good, destroying the evil and
establishing His dharma among people. All the
sacred names in the “Sri Vishnu Sahasranaama
Stotram” are full of abundant significance in that
they refer to one particular Guna (quality,
characteristic or attribute) of the Paramatma.
There is a light that shines beyond all things
on earth, beyond us all, beyond the heavens,
beyond the highest, the very highest heavens. This
is the light that shines in our heart too. (‘Chandogya
Upanishad’ 3.13.7 (1).)
PurushaSukta also describes the Sun as
born from the eyes of Lord Sriman Narayana
 “Japaakusumasankaasham
“Obeisance to Divakara (Sun), who shines like the japaa
Kaashyapeyammahaadyutim
flower, the descendent of Kaashyapa who destroys all sins,
Tamorimsarvapaapagnam
the foe of darkness and the one with great radiance”
PranatosmiDivaakaram”
(Chaksho! SuryoAjayatha). Purushasukta
is a hymn of the Rigveda, dedicated to
the Purusha, the “Cosmic Being” - the seer
of this verse is Rishi Narayana and this
sukta can evoke God-experience in the
seeker.
The Sun is ever old and absolutely
new every day. That which remains fresh
despite the ravage of time and ever
freshening our spirit is always new.
Incarnation
Lord Surya Narayana (an
incarnation of Lord Maha Vishnu) is
believed to have taken birth as the son of
Sage Kashyapa and Maa Aditi Devi, the
dharma patni of Sage Kashyapa on this
special day. It is said that Lord Surya
started enlightening the whole world on
Ratha Sapthami day, considered as
birthday of the Lord. Hence this day is also
known as Surya Jayanti and in several parts of India this
day is observed as Surya Jayanti.
Rathasapthami - The beginning of Uttaraayanam
The Sun is not just an object which lights and gives
life to our solar system but the only visible God whom we
see every day of our life and depend upon for our existence.
The Sun travels in the north and south directions in a year.
These are called 'Uttarayanam' the first half of the year,
'Uttara' means 'North' and 'Ayanam' means 'Movement', and
Dakshinaayanam the second half of the year-'Dakshina'
means 'South'. Ratha Sapthami festival marks the beginning
of Uttarayanam. RathaSapthami is the seventh day of
Shukla Paksha of the Hindu month ‘Magh’.
Lord Surya is called NamaskaraPriya. He blesses the
devotees who offer him a simple namaskara with all sincerity
and devotion. One of the reasons for the Surya Namaskara
(a yogic prakriya related to the Sun) to have become very
popular is this belief. The Gayatri Mantra japa – the sacred
Vedic chants to Savitr (Sun God) – is recited by the Hindus
every day with great reverence.
Reverential worshipping of Lord Aditya is reported
from time immemorial. Worshipping the Lord on Sunday is
supposed to bring in manifold benefits to the worshippers.
Suryaastakam, Aditya Hridayam, Gayathri, Surya
Sahasranama, Surya namaskaram etc. are some of the
most commonly chanted and useful prayers related to the
Lord.
Phalastuthi of Sun-related sthothras say that Sun's
worship is Navagrahadeepapariharam, bestows progeny for
the childless, helps in geting out of poverty, cures illness
and gets rid of health problems haunting for the past seven
births. Like Lord Sriman Narayana is the giver of moksha,
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SAPTHAGIRI
SAPTHAGIRI 25
 The Chariot of the Lord represents the 12 Signs (each of 30 degrees) of the Zodiac (360
degrees) and constituting a full year, named Samvatsara. The seven horses are said to represent
the Seven Days of a Week starting with Sunday, the day of Lord Surya. The seven horses are
also said to represent the Seven Colours of the Rainbow. It is also believed and said that the
chariot of the Sun has only one wheel that represents Kaala-Chakra and the seven horses
represent seven colours of light (VIBGYOR). The entire Kaala-Chakra or wheel of time, is
established on the wheel of the Sun-God’s chariot. This wheel is known as Samvatsara. He is
the lord of Leo in the Zodiac. He stays for one month in each Raasi and takes 365 days or 12
months to complete a round of 12 Raasis (Signs).

the Sun-God is said to be the giver of Health.
(Arogyam Bhaskaraddhicheth).
Lord Surya Temples....
There is a famous Aditya temple at Konark
(in Odisha state).It is also called “ArkaKshetra”.
Konark is a confluence of two words - Kona and
Arka = Konarka. Kona means angle and Arka
means Sun-God. Thus Konark means corner
dedicated to the Sun-God. Additionally it is reported
that Arka plant has very good medicinal value in
the Ayurvedic system of medicine. It is said that
Arka is used in curing skin diseases, leprosy,
tumours, joint pains, wounds etc. It is also called a
“healing herb” like the Sun-God as a healer. Arka
leaf is also used in the worship of Lord Maha
Ganapathi (Arka Maha Ganapathi) and Lord
Hanuman. There is an age old tradition that
devotees take special bath on this day with seven
Arka leaves [commonly called as Jilledu in Telugu,
Ekka in Kannada, Erukku in Tamil and Calotrope
(bowstring hemp) in English], by keeping one on
the head, two on the shoulders, two on the knees
and two on the feet.
Special celebrations are held in the Sun
temples on this occasion at Konark (Odisha) and
Arasavelli (Srikakulam district in Andhra Pradesh).
SuryanarKoil near Kumbhakonam is also very
popular and dedicated to the Sun-God. There is a
temple for Lord Aditya at Adityapuram in Kottayam
district of Kerala. Here Lord Aditya is in a posture
of meditation and faces the west. Red sandalwood
paste is the main prasadam. Diseases of the eyes
and skin are believed to be cured by offering pujas
to Lord Aditya along with submission of red sandal
wood pieces. For eye diseases/afflictions, a special
paste made out of the ghee from the lamp inside
the temple with other lighting material is given as a
medicine.
“May Sri Surya Narayana Swami, bestow on
all of us with good health, peace and
prosperity”.
Tirumala Tirupati Devasthanams, Tirupati.
AN APPEAL TO THE DEVOTEES!!
T.T.D. is conducting
‘Srinivasa Kalyanam’
in the 9th Hindu Spiritual Service Fair.
Srinivasa Kalyanam will be performed on
29.01.2018 at Gurunanak College,
Velacherry Main Road,
near Phoenix Market City,
Velacherry in Chennai
PIN: 600 042.
‘All are Invited’
- Executive Officer

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26JANUARY, 2018
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 It is a well known belief that Aadisesha – the prime serpent is bearing the weight of the
earth. In the Andhra Mahabharatam – Udankopakhyanam, Nannaya Bhattu, the poet made
Udanka praise Aadisesha (Ananta) and his bearing the weight of the earth in a beautiful
verse.

“May Ananta, the lord of serpents and the annihilator of the wicked – who on his thousand
hoods bears without respite the great weight of the earth that includes multitude of forests,
trees, Oceans, prime mountains, waterfilled lakes and rivers and who is the unflinching couch
to the unbearable figure and recliner on the ocean (Vishnu), be graceful towards us!” (Adi
parva, 1-104).

But the scene described above, is not visible to our eyes. As if to show us this picture to
us, Aadisesha assumed the form of a mountain called 'Seshadri' near the river Suvarnamukhi
according to the desire of Sriman Narayana. Varaha purana described Seshachala in the
following manner.

“The sport hill of Sriman Narayana –
Narayanagiri is three yojanas in width and thirty
yojanas in length. (The name Narayanagiri is a
synonym of Vishnu’s sport hill, Venkata mountain).
That Narayanagiri has the shape of Aadisesha and
is under the control of Srihari himself. It is adorable
to all living beings. The mountain has a divine
shape and is capable of granting many holy and
auspicious things. (Varaha, 34-17, 18 slokas)
The mountains that were formed in the
Erramala – Nallamala forests from Chittoor district
to Kurnool district appear serpent shaped to bird’s
eye view. Therefore this range of mountains
became famous with the meaningful name of
Seshachala mountains. In Sanskrit “Parvatha”
(mountain) has a synonym “Bhudhara” which is
quite meaningful. Bhudhara means the bearer of
the earth. The mountain above the earth bears the

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SAPTHAGIRI
SAPTHAGIRI 31
 earth beneath it. It bears the weight of the earth.
Thus Aadisesha is both beneath and above the
earth, bears the earth and supports the earth. Like
the seven hoods of Sesha there are seven hills.
(During the annual Brahmotsavas celebrated for
tail end region has become famous by the name
Srisailam (2-18,19).
A Thought of Sanctity
Because of the inseperable relationship

Sri Venkateswara Swami the Lord rides on the big
Sesha vahanam on the first day night. This golden
Seshavahanam has seven hoods). On the head
of the Seshachala mountain range, Sri
Venkateswaraswami, in the centre Ahobila
Nrusimha Swami and at the tail end Srisaila
Mallikarjuna Swami have manifested themselves.
Brahmanda Purana described this sequence in the
following manner.
The very place which is shining with the
sapphires on the hood of Aadisesha is Venkatadri.
It has other names such as Seshadri, Vrishabhadri,
and Narayanadri and so on. (2-38) Ahobila Kshetra,
the dwelling place of the all bestowing Nrisimha is
verily in the centre part of Sesha (2-34). The part
north to Venkatadri is the tail of Aadisesha. The
between Srimannarayana and Sesha,
Seshachalam is said to be very sacred.
Brahmanda puranam (2-41) described its sanctity
in the following manner.
“Because Aadisesha, who is in the form of
this mountain is the alter body of Srimannarayana
one should not trample Seshadri (Venkatadri). Has
not Aadisesha himself who is born in the direct line
of Narayana, taken the from of this mountain?
The same Brahmanda puranam further described
(2-42)
“The grass, bushes, creepers and all other
such non moving living beings that grow on this
mountain Seshadri are to be regarded as
Yogipungavas (great saints) in static form”.

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 For the same reason, Skanda puranam
advises in the following manner that one should
pray to that king of the mountains, Venkatadri which
is sacred and punya increasing, before one steps
on it to by walk.
“You are the mountain of gold. You cause
great punya. You are adorned by all the angels.
Brahma and other deities worship you with
devotion. On you I am going to set my foot. Forgive
the sin. To me, the sinner, show Srimannarayana
who dwells on your peak’ (Skanda, 2-1-19-11,12,13
Slokas)
In this manner, one should pray to the great
mountain Venkatadri and then walk in soft and slow
steps to reach the abode of the Lord.
Tamil Literature
In Kamba Ramayana, which is very famous
in the literature of Tamil language, the poet Kambar
(A.D.12 th century) describes the location of
Tiruvengadam and praises its divineness.
(Kishkinda kanda, Nadavitta pataiam, 26-28 verses
of the same book). The description occurs in the
context of Sugreeva, the Vanara king briefing and
advising Hanuman and others who were ordered
to search for Sita in the lands that lie on southern
side.
The said Kamba Ramayana was rendered
into Telugu by Sri Putalapattu Sree Ramulu Reddy
with the same title. The description of the above
context is given here under.
“The boundary between the Northern
Samskrita and the Southern Dravidian languages,
the place where the supreme essence that can
explain all Vedantas dwells, the ultimate limit to
Dharmas and it being extraordinary, shines like the
subtle body of fame, the repository of great sages
and divinities, is the mountain that is famous by
the name of Venkatachalam. On the mountain live
the sages who having thrownoff the pairs of
opposites became equanimous in pleasure and
sorrow and saints who have their Karma burnt in
the fire of wisdom.
The mountain contains the Thirthas that
annihilate all the sins and the Asramas of the holy
men that are very peaceful. It slopes shine with
beams of light from the precious stones. The places
where younglings of deer and tigers sleep having
left their natural enemity and listening to the songs
of the celestial maidens, make the onlookers not
conscious of their hunger and at the same time
making them happy without causing any vexation.
The mountains of sins of those who look at
Venkatadri will vanish. Going near the mountain
certainly gives Mukti. Such approach will destroy
our mission. Therefore without going near, you
Salute Venkatadri from a distance, praise it and
proceed” Kambha Ramayanam Kishkinda Kanda
(10) Anveshana preshana Patalam (P. 475).
But in the context of Sugreeva’s description
of lands on the South in Valmiki Ramayana,
Kishkinda Kanda 41st Sarga there is no description
of Venkatadri. It indicates devout bhakti of the poet
Kambar for Tiruvengadam, the abode of Lord
Vishnu.
Skanda purana explained the location of
Venkatadri in Bharata Desa in the following
manner.
“South to the river Ganga at 200 yojanas
distance. West to the Eastern Ocean at 5 yojanas
distance and at 400 bow lengths to the bank of the
river Suvarnamukhi lies the mountain called
Venkatadri. It is adorned by all the worlds.” (Skanda
2-1-28-77,78 slokas)
In the map of Bharata Desa, Venkatadri
(Tirumala) is at the Northern latitude of 13 deg –
41 mts. and Eastern longitude of 79 deg 21 mts.
The Seshachala mountain ranges are called
‘Veligondalu (outer hills). In Tamil they were called
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SAPTHAGIRI
SAPTHAGIRI 33
“Velkadam’. The word changed to 'Vengadam'
gradually in time (Vel kadam > Vengadam). With a
prefix of reverence, Tiru (Sri) it became
Tiruvengadam. This name only is seen in the
ancient Tamil literature and in Nalayira Divya
Prabandham. Vishnudeva who had manifested
Himself on that Tiruvengadam was praised as
Tiruvengadamudian (Tiruvengadanatha). The
name Tiruvengada Kottam was in vogue to this
region during the rule of Pallavas.
Tiruvengada Kottam remained as a part in
Tondamandalam. There were four Nadus in
Tiruvengada Kottam viz., 1. Kuduvuru nadu which
included Tirupati and its surroundings 2.
Vaikundavala nadu which included Chandragiri and
its surroundings 3. Thuyya nadu which included
Chittoor and its surroundings 4. Atturu nadu /
Tondama Nadu which included Srikalahasti and its
surroundings. Tondamandalam in which
Tiruvengada Kottam was a part got the name of
Jaya Konda Cholamandalam during the rule of
Cholas. The reason is that Rajendra Chola – 1
(1014-1041 A.D.) had the title “Jaya Konda”. Jaya
Konda Cholamandalam, after being referred as
Rajendra Chola mandalam for some time, was
referred again only as Jayakonda Chola mandalam
in inscriptions.
Inscriptional Sources
In the very first inscription obtained by T.T.D.
the name Tiruvenkatathu Emperumanadigal (Sri
Venkata Natha) is found. This inscription belongs
to the period of rule of Pallava king Kovijaya danti
Vikrama (A.D. 830). (Vol.1 No.1 inscription T.T.D.
inscriptions, 1998). The name “Tiruvengadanatha
is seen in Vol. 1-4 inscription also. The name
Tiruvenkata Kottam is seen in T.T.D. inscriptions
1-2, 1-8, 1-9 and 1-12. Among these, the
inscriptions bearing 1-8,9 numbers are the stone
inscriptions issued by the Pallava queen Samavai
Perumdevi on A.D. 8-6-966 after consecrating the
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image of Bhoga Sreenivasa murthi
(Manavalapperumal) in Tirumala and making
provision for Brahmotsavas (Annual festivities).
These inscriptions are incised on the northern wall
of Vaikuntapradakshina margam (clock wise route)
in the first enclosure of the Lord’s temple. In
inscription 1-9, He is called ‘Tiruvenkatathu
Elundaruli Ninra Perumanadigal’ (The Lord who
having manifested himself is standing on the
mountain Sri Venkatadri).
The name ‘Tiru Venkata Devar’ is seen in
inscriptions 1-14, 1-19. The inscription 1-14
belongs to the year A.D. 1001, the 13th year of the
reign of the Chola king Koveera Raja Rajendra
Ponnar. The inscription 1-19 belongs to the 7th day
of the initial days of the rule of Rajendra Choladeva.
He was also known as Koppatra Kesari (1012 A.D.).
In it the subject dealt is about the enquiries into
the affairs of the temple at Tirumala vide Appendix
– 4.
From the subject matter of the enquiry it may
be discerned that the human nature is the same
through out from the past till today in respect of
actions related to Dharma and Adharma (Just and
Unjust actions).
The name “Tiruvenkata mudian (Sri
Venkatadrinatha) is seen in the inscriptions 1-16,
1-67. The inscription 1-67 belongs to the period of
rule (A.D. 1250 – 1285) of the Telugu Chola king
Vijaya Ganda Gopala (the ruler of Nellore region).
In 1-68 inscription Lord Venkateswara was
mentioned as ‘Ucchail Ninra Narayanan’ meaning
‘Narayana standing on the peak of the mountain’.
This inscription also was issued during the period
of the rule of Vijaya Ganda Gopala. In
Silappadikaram (A.D. Second century) Lord
Venkateswara was described as ‘Vengada
mennum, onguar, malai Yattuchimeemisai” which
means 'the Lord who is standing on the lofty
mountain Venkatadri'.
 Venkatachalapati is the self manifested
image. In ancient times the Tamilian devotees had
the opinion that Tiruvengada natha was standing
on the peak of the mountain Venkatadri. They used
to call the Lord as “Ucchail ninran" (The Lord on
the top of the hill). Till the middle of the thirteenth
century the measure of offerings to the Lord was
called, Ucchail-ninran-kaal.
Where there are high mountains on the four
sides the temple of Lord Venkateswara lies in the
middle on level ground at 2820 ft M.S.L on
Tirumala. The mountains in East to the temple are
2750 ft, in South 2920 ft, in West 3622 ft. and in
North is 3426ft. high. As the knowledge of
topography improved, the wisdom that the temple
of the Lord is at a deeper place than the mountains
surrounding on all the four sides dawned. The
measured heights of the hills surrounding, make it
clean how much deeper the temple of the Lord is.
These facts show how deserving the Lord is to have
the name “Malai kiniyaninran’ (the Lord who is
standing in the mountains valley).
In the inscription of the year A.D. 1354 issued
during the reign of Tribhuvana Chakravarthi Sri
Ranganatha Yadava Raja, the name
Malaikinianinra perumal (The Lord standing in the
mountain valley) is seen. The name of the measure
of offerings to the Lord was also changed to
‘Malaikinia ninrakaal’. The processional idol of the
Lord found around the year A.D. 1339 was also
named Malaikinia ninran. The valley where the
processional idol was found is called ‘Malayappa
kona”. The processional idol is popular as
“Malayappa swami”. Till then Ugra Sreenivasa
murthi (Venkatathuraiver) used to be the
processional idol. Mentioning the Lord as Malaikinia
ninra perumal is seen in the inscriptions 1-184 Dt.
13-1-1380 and 1-87 DT. 8-12-1390. Veera
Narasimha deva Yadava Raya (A.D. 1209 – 1262)
weighed himself against equal quantity of gold in
Tirumala and with that gold got the Ananda nilaya
Vimana gold plated. Inscription 1-191 mentioned
the event describing that Veera Narasimha deva
turned Venkatagiri completely golden and made it
shine equally with the mountain of angels (Meru
mountain). Veera Narasimha deva Raya was the
one who got Ananda nilaya Vimana gold plated
for the first time. Jatavarma Sundara Pandya got
a Suvarnakalasa installed on Ananda nilaya
Vimana. These two divine works might have been
executed around the year A.D. 1260.
Among the inscriptions obtained by the
T.T.D., the inscription 1-179 is the first inscription
in Telugu. This inscription lies below the Northern
side (Interior side of the silver threshold) in the
tower of the second enclosure of the Lord's temple.
This Telugu inscription though small in size, is
complete in details. In the inscription, the Lord is
mentioned as Tirumala Devara. This inscription
reports that Saluva Mangi Deva, the Commander-
In-Chief of Kumara Bukka Raya who was the son
of the Vijayanagara emperor Bukka Raya installed
golden Sikhara (vase) on the tower of the sanctum
sanctorum of Tirumala Devara on 6-7-1359 A.D.
vide Appendix -3.
The sport hill of Srimannarayana in
Vaikuntam, called Venkataparvata became famous
as Venkatadri near the river Suvarnamukhi. Tamil
devotees used to mention it by name
Tiruvengadam. There are many other names to
Venkatadri. Because of the presence of the Lord
of Lakshmi; Sreenivasa, Venkatadri earned fame
as Srisailam. Tamil devotees called Srisailam as
Tirumala (In Tamil Tiru = Sri; malai = mountain).
Among the many names Venkatadri has, the one
Tirumala (Srisailam) is preferred by the people and
it became popular. Instead of the names Tirumala
Devara and Tiruvengadanatha, the
Lord is renowned by the name
'Venkateswara'.
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SAPTHAGIRI 35
 The ancient shrine of Tirumala stands tall and
proud since times immemorial. As Lord Balaji gazes
benevolently upon those who seek His blessings,
and the world around changes continuously, the
Lord and His battalion of servants and devotees
continue to serve Him nonchalantly. The temple
has always drawn immense crowds from all parts
of the country, day-in and day-out, during times of
war and peace, in fair and foul weathers, during
famine and distress, regardless of distance and
discomfort of travel, so huge is the emotional
appeal of the ancient shrine. The nature and the
role of the administrator becomes only peremptory,
be it the invading rulers or the much dreaded
Western Imperialists. The power and prestige
assumed by the rulers of the time is simply a mirage
conceded by the Lord. One should never forget
that He wills everything according to His own divine
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36 JANUARY, 2018
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design. Several historical incidents prove the same,
though it has to be accepted as confirmed by many
administrators themselves. They agree that it has
been only by true Divine intervention have they
been able to overcome the obstacles and
destructive situations at all times!
The East India Company tried with all its
might to take over the Temple administration from
the hands of the Maratha rulers. British troops
arrived to Tirupati from Madras. Though the army
was huge, the officers ordered that only Hindu
soldiers be allowed to ascend the treacherous
Hillside (In accordance with the Crown’s promise
to Indian rulers that they shall not interfere in
religious issues). Those soldiers who did manage
to reach Tirumala were beaten black and blue by
the Maratha soldiers and the British army made a
hasty retreat!
 After the fall of the Hindu empires, the temple
of Tirumala came under the reign of The Nawab of
Arcot in 1800 A.D. The income of the temple during
those times was around rupees two lakh per
annum. None of the invaders, including the
Mughals, French or British tried to destroy such a
lucrative temple. However, they tried often enough
with all their might to take over the control of the
temple at some point during their reign in Southern
India. The local priests convinced the invaders that
their purse would be better off with such a temple
as that of Tirumala being a rich source of income
and that simply destroying it would be of no use to
them. They also tried to convince the same rulers
by stressing that the shrine was only for the Varaha
(the much hated wild boar) and hence successfully
kept them at bay for a few decades!
managed the Tirumala temple under the well-
defined rules in the Bruce Code drawn up in 1821
on the basis of previous usages and customs and
did not interfere in its day to day affairs.
The temple administration was then passed
on into the hands of the Hathiramji Mutt in the year
1843. The affairs of the temple and its revenue
continued to be handled by the Mutt for a period of
90 years. It was then a special administrative body
exclusively formed for the purpose of managing
the temple. It constitutes a board of trustees and
is headed by the Executive Officer who is an IAS
Officer appointed by the government. Thus the
prestigious and immensely responsible task of
protecting, preserving and promoting the sacred
shrine is now on the shoulders of all
members of TTD administration!

Thus the temple began to pay an annual

Tirumala Tirupati Devasthanams, Tirupati
tribute of two lakh rupees to the then ruler, The
Nawab of Arcot. It was then that the administration
TO FACILITATE DEVOTEES...
of the temple came into the hands of Sri The existing current booking / registration of
Sankhumitta Cottage (SMC) area Marriage
Vaishnavites under the aegis of the Jeer Swamy!
Cottages at Tirumala are dispensed here after
Eventually due to wars between the Nawab of Arcot with effect from the date on which the Online
and the ruler of Tiruchirapalli, Chanda Saheb and system come into force.
The details of the Marriage Cottages are
his son Raja Saheb, the Nawab ran into huge debts hereunder for the devotees :
to the British East India Company for assistance
Sl.No. Area & Cottage No. Tariff
received during wars and administrative purposes. 01 SMC-226-A Rs.200/-
Unable to pay back his debts, the Nawab gave 02 SMC-226-B Rs.200/-
03 SMC-237-A Rs.200/-
away some of his districts and also his hold over
04 SMC-237-B Rs.200/-
the Tirumala temple to the waiting reins of the 05 SMC-248-A Rs.200/-
British rulers. The French too tried unsuccessfully 06 SMC-248-B Rs.200/-
to take over the temple and its revenues from the Note : The above Marriage Cottages at Tirumala
British. The Mackenzie manuscripts (Vol.XVI, page will be allotted to the marriage parties from 3.00
p.m. to next day 3.00 p.m.
476 c) have recorded the boundaries of the seven
Dy. Exe. Officer (R-III)
hills, spread over as 250 sqkms. The company
37
SAPTHAGIRI
SAPTHAGIRI 37
 ADHYAYANOTSAVAM IN
SRI GOVINDARAJA SWAMI TEMPLE, TIRUPATI
- Sri T.K. Krishnaswami Thathacharya

The very name of Tirupati compels us to remember the sacred Temple of Lord Sri
Venkateswara at Tirumala. He is the presiding Deity to bless us to reach our final destinate
in to His abode in Srivaikuntam. Among the twelve Alwars of mystitism, ten of them
have sung in praise of Him. Tirupati means in Tamil language “Divya Desam” or sacred
place sung by Alwars. There are 108 Divya Desams visited by Alwars (except Sri
Nammalwar). Among the Divya Desams, Tirumala, Kanchi and Sri Rangam are the most
important sacred places.

Lord Govindarajaswami Vari Temple at
Tirupati is a Abhimana Kshetram (the most dear)
of Bhagavad Ramanujacharya as he brought Lord
Govindaraja idol from Chidambaram and got the
idol consecrated at Tirupati during his period. He
wanted the temple of Lord Govindaraja to enjoy
equal status along with Lord Venkateswara with
regards all festivals and other rituals.
Adhyayanotsavam is a common festival in
all south Indian Temples or Sri Vaishnava temples
of our country celebrated according to the local
conditions of each place.
The twelve Alwars have sung in praise of
different Gods in different places (which were
unsurmountable) to reach, took pains and sung
Hyms or songs in praise of the Lord there
religious fervour during January / February month
after the completion of Adhyayanotsavam at Srivari
Temple, Tirumala. All Festivals are celebrated in
Lord Govindarajaswami Temple immediately after
the completion of major Festivals at Tirumala.
This year the Adhyayanotsavam in Lord
Govindarajaswami Temple starts in the month of
January on 17th, 2018 the Amavasya Day night.
After Tomalaseva and Bell (small) Govindaraja
swami will be taken to the Kalyana mandapam.
There the Lord will be seated in the central
mandapam along with His Consorts to His left and
right side. To His left side below in the Mandapam,
Viswaksena will be seated.
Architectures of the Vijayanagara Rules

spontaneously. The mystic songs compiled
together by the great personalities are called 'Divya
Prabandham or Nalayira Divya Prabandham'.
These Prabandha Pasurams or poems sung by
the Alwars are sung in all the Sri Vaishnava
Temples during January month before Sukla
Paksha Ekadasi Amavasya day.
In Lord Govindarajaswami Temple at
Tirupati, Adhyayanotsavam is celebrated with all
38 JANUARY, 2018
38 JANUARY, 2018
This central Kalyana Mandapam is very well
constructed by Vijayanagara rulers. The
architectures with the black granite pillars on all
the four sides with a canopy black granite along
with the top of a slope on all the four sides. This
mandapam is carved with excellent dance of
damsels in different postures. This is a special
feature of Vijayanagara rulers in most of the
temples of their domain.
 To the right side of Lord Govindaraja Swami
below His Mandapam, All the Alwars are seated
as per their seniority (1) Poygai Alwar (2)
Boothathalwar (3) Peyalwar (4) Nammalwar (5)
Thirumangai Alwar (6) Periyalwar (7)
Ramanujacharya and attention paid to him in the
order of priority of seniority (8) Koorathalwar (9)
Tondaradippodi alwar (10) Tirumalisai Alwar (11)
Kulasekhara Alwar. Andal is not added in this
sequence as she is considered as an incarnation
of Bhoo Devi as said in Her Pasurams are a part
of Divya Prabandham. The Divya Prabandham or
sacred Hymns of the Alwars are systematically
divided into different parts so as to recite it on all
the days.
Recitations
On the First day i.e., on 17.1.2018 night –
Iyarpa todakkam, Mudal Tiruvandadi to
Nanmugan Tiruvandadi – Tiruvirutham will be
recited.
On 18.1.2018
Mor. Iyarpa will be recited fully
Eve. Tiruppalandu, Vannamadugal 20 songs
On 19.1.2018
Mor. Periyalwar Tirumozhi 200 pasurams will be
recited.
Eve. Senniyonga (10 pasurams will be recited)
20.1.2018
Mor. Periyalwar Tirumoli 240 pasurams wil be
recited
Eve. Nachiyar Tirumoli – Vinneeramolappu
Pasurams will be recited.
In the above said ways all the pasurams of
Nacchiyar, Perumal Tirumoli, Tiruchandi viruttam
Tirumalai, Tiruppali eluchi and Amalanadipiran will
be fully recited along with all the pasuram of the
twelve alwars till the 11th day. On the eleventh day
the recitation comes to an end with Pagal pattu.
Then on the 13th Day morning and thence
every day Vedaparayanam will be recited before
Lord Govindaraja Swami and His Consorts in
39
SAPTHAGIRI
SAPTHAGIRI 39
 the Kalyanamandapam and the vedam recitation
will be recited daily and all the Vedaparayanadars
belonging to Rigveda, Yajurveda, sukla yajur veda
and Samaveda will participate in the recitation and
complete their portions before twenty first day of
valedictory function.
In the same way on 13th day (Rapattu) night
session the pasurams from Rendam pattu to Tenth
pattu will be recited by the Adhyapakdars or
Prabanda Gayakas. On 21st day night valedictory
function will be held.
The Adhyayanotsavam at Sri
Govindarajaswami Temple will be held in an
impressive manner attracting all the Srivaishnavas
to participate in the prabandha recitation on all the
days. The night session of Adhyayanotsavam of
Prabandha goshti will be very nice to attend. The
Kalyana mandapam will be decorated with new big
umbrellas kept open in the Kalyana mandapam
giving an impression that a grand festival is going
on in Sri Govindarajaswami temple.
The Alwars will be seated on a long platform
to the right hand side of Lord Govindaraja Swami.
The idols look shining with gorgeous dress
according to their status. The Prabandham reciters
sit on the ground to the left and right of the Lord in
a disciplined manner. Reciting the Prabandhams
will be a feast to the ears. The whole mandapam
will look like the Koluvu or darbar of the Lord
Narayana hearing to the recitations.
The prabandha goshti will be headed by His
Holiness Sri Pedda Jeer Swami, Chinna Jeer
Swami, Acharya Purushas and Adhyapakdars.
Lord's Naivedyam
On the night of the Adhyayanotsavam Lord
is offered Naivedyam and later is distributed.
40
JANUARY,
40 20182018
JANUARY,
There was a custom followed that the
Naivedyam is donated by various people working
in the temple and they voluntarily offer so as to do
service to the Lord and pay their gratitude to Him.
In ancient days all the donors brought the raw food
materials to the temple potu or kitchen for
preparation. They have to pay money also to the
TTD called Singamora (Rs.16/-) for each offering.
Among the donors were Kummari (Pot makers),
Dasari, Archakas, Kaikalreddy (Vahanam bearers)
Besta (Fishermen), TTD employees, Tatacharyas,
Chinna Jeeayar, Paravastu Pattabhiran, Veeravali
and Prativadi Bhayamkaram. Avilala Reddys,
Komati varu (Merchants), Ekangi, TTD Peddajeer,
Chinna Jeer, Ahobila Mutt, Sri Tolappacharlu.
The galaxy of Alwars (some of them) will be
taken one by one to the main temple of Sri
Govindarajaswami. There the alwars offer prayers
called Mangalasasanams. It means that the Alwars
pray for the auspiciousness and evil eyes to be
away from the Lord. Bhagawat Ramanuja also
offers prayers to the Moolavarlu and receives all
honours before Jayavijaya mandapam. The
Adhyayanotsavam is done for 21 days but
Kannanin sirutambu, Ramanuja Nutrandadi will be
recited on 22 nd and 23 rd day. Similarly the
Vedaparayanam will be held on the 13th day (Sukla
Paksha Ekadasi) with all the Veda Parayanadars
and a member of Tolappachari family inaugurating
it in the presence of Lord Govindarajaswami and
His Consorts with Vishwaksena in the Kalyana
Mandapam.
The Vedaparayana Adhyayanotsavam will be
held from 13th day to 21st day both morning and
evening. The Satumurai will be held on the 21st
day morning with Tolappachari receiving honors.
Naivedyam will be offered to the Lord as Ubhayam
by Tolappachari family members on rotation. The
21st day morning will be allotted for Satumurai or
valedictory function. On that day a member of the
Tolappachari family will start the Vedasatumurai by
reciting “Hariom” and then others will follow his
recitation. The member will be tied with a piece of
cloth 'Parivattam' on his Head. He will be standing
on that same Pedestal along with Archakaswami.
The last chapters from each vedam will be recited
and conclude with Harathi – and honours to the
Tolappachari member followed by Prasadam
Distribution. The official on duty (TTD) will also
receive honour after Tolappachari. Similarly on the
day of Chinna Satumurai and Periya Satumurai
H.H. Pedda Jeer Swami presides over the
Adhyapaka goshti and recites the extracts from
Divya Prabandham. He receives the Parivattam
honour and other honours as he is the Chief of the
Adhyayanotsavam.
On the evening of 21st day Pedda Satumurai
the Lord along with His Consorts and Nammalwar
will be taken in procession around the Mada streets.
At the center of west mada street, Lord Govinda
Rajaswami and His Consorts Sridevi and Bhoodevi
will stand back and Nammalwar will proceed to the
road leading to the Hills. There at a place called
'Chitrala Chavadi' Swami Nammalwar will stop and
offer Mangalasasanam to Lord Srinivasa. His
famous pasurams will be recited by Jeer Swamis
and other Srivaishnavas. There Satari Honour will
be given to Swami Nammalwar. After removing the
Parivattam, Harathi will be given and both Lord
Govindarajaswami with His Consorts will proceed
to the temple there in the Kalyana Mandapam,
Nammalwar will be kept at the feet of Lord Govinda
Raja Swami, with fully covered by the sacred Tulasi
leaves. This connotes that swami Nammalwar
reached Sri Vaikuntam. After honour and other
ritual at the Mandapam Swami Nammalwar will be
taken around the main temple and later he enters
the temple. At the Dwarapalaka entrance,
Nammalwar offers prayers and gets harathi and
Satari Honours.
On the 24th day all the Alwars will be taken to
Alwar Theertham (Kapilatheertham) along with
Lord Govindarajaswami and His Consorts and
Andal. There will be Snapana Tirumanjanam to all.
The Alwars and Gods return to the Temple later
on. Meanwhile the Thaneer Amudu festival is
celebrated. The Jeeyars and Adhyapakdars will go
round the temple reciting Tirumozhi.
Ekangiswami seated on an elephant with
silver vessel filled with water follow Jeers and the
Adhyapakdars Finally all reach Sri
Govindarajaswami Temple and with this
Adhyayanotsavam ends in Sri Govindarajaswami
temple, Tirupati.
In Brief
Adhyayanotsavam is a grand Festival to pay
sincere prayers to the Lord of different Divya
Desams, through the nectarine outpourings of the
saints or Alwars through their recitations.
Nammalwar through his mental Telapathy and
Television (Divyadrusti) has seen the Lord of
Venkatachala (Tirumala) from his Tamarind Tree
Bush in Kattummannar kovil. He is the first alwar
to be adored by the Srivaishnavas.
The Four Vedams are the outpourings of
great sages of time immemorial.
They are called Dhrushtaraha. The Vedams
are otherwise called Apaurusheya (Notwritten or
said at a particular time but speaks of the eternity).
The sages saw the supreme effulgent appearance
of the Lord.
Thus both Prabandham and
Vedams are the two eyes of the Lord.
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SAPTHAGIRI
SAPTHAGIRI 41
 Sri Thyagaraja with whom most of us are
familiar beams like a star in the firmament of Indian
music. He is, in fact, remembered even to this day
for his outstanding and unforgettable contribution to
divine and classical carnatic music and also for
conveying his deep spiritual love to all the people of
our motherland irrespective of caste, creed and
region like Annamacharya and Purandaradasa who
also spread their message of love through music and
devotion.
Sri Thyagaraja was born on May 4, 1767 in
Tanjavur in a middle class family to Ramabrahmam
and Seethamma. He was named after the local
presiding deity-Thyagaraja. His father was not only
a reputed Sanskrit scholar but also a highly devoted
personality. He inherited this interest in music from
his beloved and pious mother and also from his
ancestors who were great musicians and scholars.
He also developed devotion towards Lord Rama and
Sita devi, at a very tender age. He has composed
42
42 JANUARY, 2018
JANUARY, 2018
24,000 kritis and also a devotional song
(keerthana) on the divine couple 'Seethamma
Mayamma'.
The four immortal Vedas Rigveda
Yajurveda, Samaveda and Atharva veda which
are considered to be treasures of spiritual
knowledge, music and bhakti had left an indelible
impression on him. When his brother made fun
of him for his Rama-bhakti, he gave him an apt
reply through his keerthana 'Nidhi chala
sukhama'.
He sang his first keerthana when he was
fourteen. He also composed songs like 'Namo
Namo Raghavaya' and 'Tavadasoham' even at
a very young age after his early education from
his father with the help of a little Sanskrit
knowledge. Meanwhile, the great Veena vidwan
called 'Sarthi Venkataramanaiah' became his
music teacher. He keenly followed the rendering
of the Ramayana by his scholarly father. Later, it
enabled him to compile his own keerthanas in
praise of Rama. He was innovative that he could
evolve new Raagaas and tune the songs with
precise definiteness and clarity. Men of letters and
musicians though born in a middle class or noble
families, did not bother about any type of social
status because of their sincere and total
commitment to art. For instance, Thygaraja used
to remark humbly, “My greatest treasure is Rama,
what is wealth compared to singing his praise”.
As a true devotee, he reflected that he was
a sort of instrument in the hands of Lord Rama to
spread the message of love through divine music.
He also fed and sheltered several men despite his
meagre income. He is stated to have chanted
Rama Nama ninety six crore times. Narada, the
divine musician, in the form of a sanyasi presented
him two musical volumes entitled ‘Swararnavam’
and 'Naradeeyam'.
As Tribhuvana Swaminatha Iyer, a celebrated
musician entreated, he eliminated the ‘Ananda
Bhairavi’ raga from the list of his compositions. He
revealed his true love for his student Valajipet
Venkataramanaiah in his sincere supplication to
Lord Rama to make him a profound musician. He
also exhibited his broadmindedness embracing
another student Veena Kuppayyer when the latter
happened to play on Veena. Reputed scholars and
musicians like Tumu Narasimhadas—a Telugu and
Sanskrit musician, Gopinath Bhattacharya—a
Hindusthani musician and Gopala Krishna
Bharathi— the author of “Nandunara charitam’ paid
their due respects to this devotional composer.
Being enchanted by his devotional and inspiring
keerthanas, Swati Tirunal of Tiruvananthapur
asked Vadivelu of Tanjore to convince Thyagaraja
to come to his court. But he never bothered about
such court honours. Govinda Marar impressed this
saint-musician with the song “Endaro
Mahanubhavulu” by his disciples as a sign of his
musical skill at some Tiruvayyur function.
Later on, Thyagaraja visited temples at
Kanchi and Tirupati and made several music lovers
happy with his divine music. He is stated to have
been aware of the vices like ego haste that were
there in him. He also compiled the philosophical
song entitled ‘Tera Teeyaga Raadaa’. As he
concluded the song, the curtain in front of the Deity
went up and he happened to sing some more
devotional songs in rapture. In his visit to Puttur,
another temple town, he could bring back to life a
pilgrim called Seshayya with the help of 'Bilhari
raagaa' through his song “Na Jeevaadhara”. He
also went to Sholingar and Madras and compiled
many Keerthanas.
Become Disciples
Another memorable incident was that
Sundara Mudaliar, his host had kept secretly a bag
of thousand gold coins in his palanquin to be spent
on any devotional activity as a token of reverence.
One day the saint was attacked by some dacoits.
When he heard something about the secret
through the palanquin carriers, he drove them away
by singing the song of "Mundu venuka neeva"
devotedly and made them become his disciples.
He also chanced to prove music as the path of
salvation. Rama Bhakti stood throughout his life
as the foundation of his spiritual compositions.
Music is in fact intelligible and palatable to any one
and it triumphs over any literature. It was he who
showed the significance of time for the word
component of a song. Like a scientist in a
laboratory, he experimented in different
combinations of distinct Raagaas and created new
Raagaas. It was Thyagaraja who could bring the
message of the Ramayana and the Mahabharata
to the reach of man in the street. His songs
(Keerthanas) referring to Bhakti, Jnana and Karma
yogas of our profound Indian epic the
Bhagavadgita are united into one aspect.
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SAPTHAGIRI
SAPTHAGIRI 43
 A New Orientation
He opened a new chapter in the history of
Bhajan cult which was in practice in South India.
In those days the Bhajan cult was very popular.
Bringing the Naamasmarana into the framework
of Laya (Beat), Sruthi (Tune) and Svara (Cadence),
Thyagaraja gave this Bhajan cult a new orientation
and vigour. It could influence the human mind and
direct it to greater spiritual heights. This sort of
reunion was, indeed, one of his most notable
achievements and an exemplary contribution to
divine music. He is said to have compiled several
songs of universal significance. His motive was to
bring the different institutions of Hindu philosophy
to a universal stage. He endeavoured to guide the
mental aspect of men from the terrestrial level to
the celestial one. He realised his life’s ambition
without leaving his native home. The messages of
love, self-respect and piety etc., spread far and
wide. He is, in fact, deemed to be the profound
master and unrivalled exponent of carnatic music.
He had a fore thought of his demise because
of his spiritual and devotional power. When his
beloved spouse passed away in 1845, he led an
ascetic life under the influence of Paramahamsa
Brahmanandrendra Swami. While his sishyas
gathered on the day of his Mahasamadhi to recite
the name of the Lord as per his words, his soul
rest in eternal peace. Even this day, his utsava is
being celebrated especially in January on a grand
scale under the name of “Thyagaraja
Aaraadhanotsavam" which attracts a number of
musicians from distinct corners of the country. The
distinguished gathering will really be feasted greatly
with his pleasant and melodious keertanas.
Even now his music reverberates in different
parts and shrines of South India. He is regarded
as the founder of the Bhakti-cult in South India.
Thyagaraja the man is relatively greater than
Thyagaraja the musician. He is unmistakably taken
as a real god in the universal shrine of Indian music.
His every song is, in fact, a kind of synonym of
wisdom. We are immensely indebted
to him for his contribution to music.

In and Around Temples and their Distance

Distance of the Temple From

Name of the temple
jjj Tirupati Railway Station
1. Sri Govindarajaswami Temple, Tirupati Near Railway Station
2. Sri Kodandaramaswami Temple, Tirupati Near Railway Station
3. Sri Kapileswaraswami Temple, Tirupati 03 Kms.
4. Sri Kalyanavenkateswaraswami Temple, Srinivasamangapuram 12 Kms.
5. Sri Padmavatidevi Temple, Tiruchanur 05 Kms.
6. Sri Kalyanavenkateswaraswami Temple, Narayanavanam 22 Kms.
7. Sri Vedanarayanaswami Temple, Nagalapuram 65 Kms.
8. Sri Prasanna Venkateswaraswami Temple, Appalayagunta 15 Kms.
9. Sri Venugopalaswami Temple, Karvetinagaram 58 Kms.
10. Sri Pattabhiramaswami Temple (Valmikipuram), Vayalpadu 100 Kms.

44
44 JANUARY, 2018
JANUARY, 2018
 Health is Wealth!
Humans must be very
healthy to pursue their
duties or to spend time
in spiritual activities.
Ayurveda has many
features in protecting
the health. Hereafter
we will be publishing
articles about many
valuable Medicinal
Plants, Details of
Medicines for the
Readers of Sapthagiri.

Tulasi has been referred to many names in water and 50 ml should be taken in one session of
Vedic literature and Ayurvedic medicine. They are a day as medicine for curing cough, cold and fever.
Sulabha, Bahumanjari Vishnuvallabha, Pavani, Epilepsy, hysteria, nervous weakness,
and Sulagni. Sulabha means that Tulasi is be defects in brain and mental disorders like illusions
available very easily. Bahumanjari means Tulasi and delusions will be cured and mental peace will
has bunch of flowers. Vishnuvallabha means be restored if the patient takes the dose of medicine
Tulasi is very dear to Lord Vishnu. Pavani means made from the leaves of tulasi. The ingredients for
that Tulasi can make one and one’s environment preparing the medicine are: 1. Two dried copras of
holy and auspicious. Sulagni means Tulasi can basil leaves. 2. Two copras of old jaggery powder.
relieve one’s pain very easily. 3. The two copras of pure cow ghee.
Let us know how
Tulasi will work as a
To every Hindu, it is highly traditional
medicinal plant
and sublime to treat and worship the
The decoction
Tulasi plant as most auspicious
or ‘Kashaayam’ by
embodiment of Goddess Lakshmi in
preparing a handful of
his way of life. It is believed that Tulasi
basil leaves in 200ml
is a symbol of wealth and prosperity
water mixed with one
along with her graceful looks of
teaspoonful of sugar
benediction which transmit on one’s
and it is to be boiled
on a light flame and is physical, mental and spiritual health
to be filtered by in view of their protection.
remaining 100ml

SAPTHAGIRI
SAPTHAGIRI 45
45
 The Process of Preparing the Medicine
The two copras are to be chopped into small
pieces and mixed with basil leaves, old jaggery
powder with pure cow ghee and it should be taken
in a quantity held with three fingers in the early
hours every day.
Tulasi leaves are to be dried up in
shade and made them into powder by
filtering from a thin cloth and the powder
should be taken along with required honey
1 to 2 grams two times a day. The dry
powder can also be used as snuff to relieve of the
discomfort caused by the nose block, migraine,
cold, sneezing, and sinusitis.
The decoction or ‘Kashaayam’ is to be
prepared by mixing 10 basil leaves in 200ml water
mixed with the powder of 10 pepper seeds and
the very small bits of ginger weighing 2grams. It is
to be boiled on a light flame until water becomes
100 ml. It is to be filtered and should be taken with
tolerable heat along with one teaspoonful of honey
or small pieces of sugar candy as medicine for
curing cough, cold and irritation in the throat early
in the morning every day.
If we find the same problem in children, ½ or
1 small pea-size tablets comprising the powder of
10 peppercorns and the powder of 20 basil leaves
with the juice of ginger mixed with honey or
mother’s milk or water should be given to them as
medicine at night depending on their age.
If one takes the preparation of 200 ml water
with 20 tulasi leaves and 20 ‘pudina’ (mint) leaves
with a small piece of ginger, ¼ spoon of ‘jeelakarra,’
‘vaamu,’ coriander powder after boiling and filtering
until water remains 100 ml, with a small quantity of
lemon juice mixed with one spoonful of honey,
eczema and the patches of swelling on the skin
will be cured. The power of digestion will be
improved. Infections in the stomach will be cured.
Morning sickness will be cured. Bad breath in the
mouth will also be cured and blood pressure will
also be under control.
If recently delivered mothers take the
decoction once a day comprising 100ml water with
10 tulasi leaves mixed with ½ teaspoon of
‘Athimadhura Choornam’ and ½ teaspoon palm
sugar candy along with 100 ml boiled milk when it
is cool after boiling and filtering. It increases the
production of milk in mothers. ‘Athimadhura
choornam’ is available in all Ayurvedic dispensaries.
If one applies the tulasi liquid to one’s head
at night once in a week and takes the oil bath in
the morning, there will be no more problem of lice.
If one takes 20 ml essence of tulasi with 5 ml
honey two times a day the stones in kidneys in the
urinal system and stones in gall bladder will get
away in the liquid form.
During the time of the construction of the
Victoria Gardens in Bombay and the Albert
Museum by the British, the workers suffered from
malaria. In history it was noted that an Indian coolie
suggested that the eradication of the mosquitoes
was possible when the environment was full of
tulasi plants. As a result, malaria was driven out.
After mixing 10 tulasi leaves and 1 gram of
‘Elachi’ powder in 10ml of boiling water, the
decoction should be filtered when it is lukewarm
and it should be taken with honey. If
one takes the medicine two times a
day, one gets mental peace.

46
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46 JANUARY, 2018
2018

Contd. from the previous issue...
lakshmInivAsaniravadyaguNaIkasindhO
samsarasAgarasamuttaraNaikasEto |
vEdAntavEdyanijavaIbhavabhaktabhOgya
SrIvEmkaTAchalapatEtavasuprabhAtam ||
(Sri Venkateswara Suprabhatam, Sloka – 28)
Sri Venkateswara Suprabhatam beautifully
describes Lord Srinivasa’s many auspicious
qualities:
Oh, Lord! The abode of Lakshmi; ocean of
singular unbounded qualities; the only bridge to
- Sri A. Ramakrishna Deekshitulu
cross the ocean of worldly life; the
One whose glory is explained by the
Upanishads; the one who is to be
enjoyed by worshippers; O Lord of
Venkata Hills, your auspicious
morning is here!
It is indeed true that, Lord
Srinivasa at Tirumala temple,
along with Goddess Lakshmi
enjoys many ritualistic services
beginning with the Suprabhatam
seva, which is also called as
‘pratyUshakAla’ kainkaryam
according to Vaikhanasa Agama.
At Tirumala Hill Shrine, all these
important sevas including Friday
Abhishekam is offered to Lord
Srinivasa along with His Consort
Goddess Lakshmi, behind which the
philosophy of Sri Lakshmi
Visishtadvaitam is imbibed. We have been
discussing several aspects of Lakshmi
Visishtadvaita, which is one of the inherent
reasons behind performing the sacred bath to
Sri Venkateswara every Friday at Tirumala
Lakshmi Visishtadvaita Bhashya has thus
many novel ideas to contribute to the general
Vedantic thought. It provides valuable insights
into Siddhanta and Sampradaya, in sharp
contrast to many other bhashyas. It strongly
insists on iconic worship and temple culture on
a sound theoretical foundation. The main thesis
of this work may now be summarized below:
1. Tattva (tasyabhAvahtattvam) primarily refers
to the supreme Brahman (also called as
47
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 Narayana) as the cause of all the universe
(sarvajagatkAraNa). This is always associated with
Lakshmi as power and compassion; and it is only
thus that Godhead must be approached:
lakshmIviSishTaEvaIka: prapattavyaihOdita: ||
2. The idea of both Lakshmi and Narayana being
a singular entity in itself is the instrumental cause
(nimitta-kAraNa) as well as the material cause
(upadana-kAraNa) of the universe.
jagadupAdAnatvamnimittatvam
cha EkasyaEvAvagamyatE ||
jagatsisukshObrahmaNa: upAdAnatvAt ||
The cause of the universe is known by the
word Brahman.
jagatkAraNam brahma SabdEnanirdishyatE ||
3. Brahman is both sakala and nishkala (with form
and without form); both are natural to Brahman.
And there is nothing other than this.
parabrahmaNa: svabhAva:
nishkala: sakalaScha |
atOanyatrakinchidasti ||
4. Brahman is distinct from the universe in which
he abides as the inner principle even as butter in
milk, oil in the sesame seed, fragrance in the flower,
juice in the fruit or fire in fuel. Pervading inside
and outside of all things, Brahman is like formless
and subtle sky.
jagadbrahmaNO: bhEdOstiityASaya: pratipAdita: |
kshIrEsarpi: thailetailampushpEgandha: phalE
rasa: kAshTEagnirivAntarbahiSchatatsarvamvy
ApyAkASOpama: ||
5. The souls as knowers of Brahman are different
from the Brahman who is known by the souls.
paramAtmana: jIvAtmana:
bhinnAityASayOvyanchitObhavati |
jnEyadvastunOjnAturbhinnaityasyAva
SyAbhyugantavyAt ||
6. The universe which consists of living beings and
non-living things is the body of Brahman.
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48 JANUARY, 2018
2018
paramAtmana:
chidAchidrUpaSarIraviSishTatvam ||
7. The Brahman is eternal, immutable, all-powerful
and the veritable abode of all endless and
unsurpassed auspicious attributes.
nityaniratiSayantakalyANagu
NAkaratvampratyapAdi ||
8. Knowledge (Jnana) of Brahman does not end
with understanding the scriptural import; it must
flower into devotion (Bhakti) and only then the
nescience (Avidya) which is the source of
phenomenal existence is removed. Only intense
application to realizing the Brahman (Upasana) can
be called Knowledge, which will remove nescience.
brahmanjnAnamitinakEvalamvEdAntavAky
ArthajnAnam |
kintutanmUlambhagavadbhaktirUpOpAsan
AtmakamitijnAyatE |
vAkyArthajnAnamAtrEnaavidyAniv
RuttiSchanabhavati |
paramtutanmUlakOpAsanAtmakajnAnEnaavidyAniv
Ruttirbhavati ||
9. One who seeks liberation must worship the
Godhead, accompanied by Jnana and Bhakti.
jnAnabhaktibhyAmarahitEnamumukshuNAmoksh
AntamsamArAdhanarUpabhagavadup
AsanamkAryamitipratyapAdi ||
10. Devotion is important, although by itself is
cannot lead to the ultimate goal. It is only worship
that can thus lead the devotee to liberation. But
devotion becomes important only when it is
accompanied by knowledge.
jnAnEnasahakRutabhaktE:
Eva prAdhAnyam ||
11. Bhakti together with Jnana is related to worship
as an aid, limb or part thereof;
bhaktijnAnayO: ArAdhanasya cha
parasparamupaskAryOpaskArakabh
 Avasambandham |
tEnabhaktijnAnEArAdhanasyaangabhUtE ||
12. Complete and wholesome knowledge consists
in understanding the sakala and nishkala aspects
of Brahman, and worshipping the Godhead in both
aspects.
samyakjnAnamnAmabhagavata:
nishkalasakalasvarUpavibhAgArAdhanam ||
13. Liberation is freedom from fetters of
phenomenal existence.
samsArabandhanAnmukti: mOksha: ||
It is not merely negative in nature. It also
means ever abiding with Brahman in a state of
supreme and everlasting bliss.
paramAnandasvarUpEnabrahmaNAsah
AtyantAvasthAnamEvamOksha: ||
14. Worship of the Godhead is the one and the
only means for obtaining such liberation.
bhagavadArAdhanasyaEkOpAyatvam,
bhagavantamnAnyathAprApOtItivijnAyatE ||
15. By worship of the sakala aspect of the
Godhead, one obtains the four planes of liberation:
sAlokya (to obtain Amoda), samipya (pramoda),
sarupya (sammoda) and sAyujya (vaikunta). The
first three planes are reached by worship done with
devotion, while the final plane is reached by
worship done with devotion reinforced by
knowledge. There is thus a graduation of bliss in
liberation (Ananda taratamya):
AmOdaprammOdasammOdavaikun
TabhEdEnachaturdhAsthitA: bhagavallokA: |
bhaktyAdibhirupAsakAnAmAmOd
AdiprApti: syAt |
vaikunTaprAptistuArAdhanamkurvatAmEva ||
By worshipping the Nishkala aspect, one gets
finally and indistinguishly dissolved in Brahman.
nishkalOpAsanEnabrahmaNiAtyantikalaya: ||
16. Liberation is characterized by Eternal bliss, and
it is ever satisfying, as if one has partaken of
ambrosia; it is abiding ever with the supreme Spirit;
it means entry into the supreme light, and it is an
experience without a break of the highest quarter
if Vishnu.
tachhanityAnandamamRutarasap
AnavatsadAtRuptikaram,
paramAtmanOnityaniShEvaNam,
paramjyOti: pravESanam |
tadvishNO:
paramampadamsadApaSyantisUraya: itiSRuti: ||
17. By worship is here meant only iconic worship.
ArAdhanAmihasamUrtArchanAm
Evavivakshitam ||
Installing an image of Vishnu at home or in
the temple and worshipping it in the Vedic mode.
gRuhEdEvAyatanEvAvaIdikamArgEnap
Ujanamtadarchanam ||
18. Liberation in this very life is made possible by
first resorting to iconic worship, and following it up
with the worship of Nishkala Brahman.
AsminjanmanyEvamOkshakAnkshi
NAmanushTAnaprakAramAha ||
Marichi’s VimanarchanaKalpa (Patala: 85)
contains a fairly elaborate account of the
philosophical position of the Vaikhanasa. The word
for the real, tattva means the mode of Brahman’s
being. The Brahman is supreme self, Narayana.
To comprehend this mode is Jnana or Gnosis;
those who possess this gnosis are known as the
Brahman-knowers. Thus the supreme self,
Srimannarayana is the object of the knowledge,
the knowable (jnEya), while the individual soul
(viz.,jivAtman) is the knower (Jnatr). The Vedas
constitute the body of this knowledge (JnAna).
The Brahman, Sri Vishnu is dual in nature.
He is both ‘unaspected’ (nishkala) and ‘aspected’
(sakala). The former is all-inclusive; it leaves
nothing outside it. It pervades all things in and out.
Being all pervasive it is like Akasa. Within the body
it abides devoid of body but pervading the body.
Vishnu is so called because he permeates the
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SAPTHAGIRI
 entirety of existence. He is both visible and invisible,
perfectly bright and pure, immutable, unthinkable,
immeasurable, bereft of qualities, unmoving,
unoriginated and unending, unchanging, untimed,
unexplained and beyond the instruments of
cognition. Because of being extremely subtle, he
is impossible to be described as either real or unreal
– so say the knowers of Brahman.
The aspected nature of Vishnu becomes
manifest when the devotees churn him within their
own hearts by contemplation and devotion.
Although really unaspected, he assumes aspected
form, even as the fire blazes from the wood when
churned. Vishnu’s power and splendour is SrI –
Lakshmi, who is eternal, without beginning or end;
her form is unmanifest and inscrutable. Her bliss
is everlasting. She constitutes the primordial nature
– mUlaprakriti, the power behind all phenomena –
Sakti. She is the emanatory power – mAya, and
the possessor thereof – mayi is Vishnu. These are
the eternal Prakriti and Purusha, from them
proceed the worldly processes. Lakshmi is not
therefore to be regarded as an independent reality
(tattva), but as inseperable from Narayana. That
SrI (Lakshmi) and SrIsa (Narayana) are related to
each other as moon and moonlight are;
And that is why so much of importance is
given to SrI – Goddess Lakshmi in Sri Vaikhanasa
Agama, and according to which it is rightly
conducted the sacred bath every Friday, which
ultimately reveals the Lakshmi Visishtadvaita
philosophy behind these important and ancient
rituals of Tirumala Hill Shrine. That concludes the
rich insights into the philosophical practices of Sri
Vaikhanasas as adopted in Tirumala from times
immemorial. In the next issue we will get to learn
about a great noble soul, who is involved in Srivari
Friday Abhishekam and his contribution is very
much cherished by Lord Srinivasa, which is still
being continued till date.
|| SrInivAsOvijayatE ||
(to be continued...)
50
50 JANUARY, 2018
JANUARY, 2018
PARUVETA UTSAVAM IN TIRUMALA
The special celebration that is held in
Kanuma, the universal omnipotent God Lord
Venkateswara is regared as Paruveta Utsavam.
Lord Malayappa wears hunting dress, head
guard and five weapons such as Sudarshana
Chakra, Panchajanya Conch, Nandaka Sword,
Koumodaki Gada and Sargabow besides Sword,
Shield and Sphere, boarding Silver Chariot and
reaches Paruveta Mandapa in Papavinasanam
road nearly two kilometers away from temple by
procession. Along with Lord Venkateswara, Lord
Krishna as well reaches Paruveta Mandapa
where both of them are made to sit and conduct
musical and cultural concerts are organized at 2
PM by singing the songs of Annamayya. In the
evening offerings are made to Lord. After that
Lord Krishna on the invitation of Sannidi Golla
visits their habitate, eats butter and returns to
Paruveta Mandapam. At that moment Sannidhi
Golla as a token of gratitude offers burning
camphor and appalations to the Lord. After that
Lord Srinivasa starts Hunting. Even the Archaka
swamis follow the Lord with weapons to hunt
animals, three times forward and three times
backward and receive Harathi. Ultimately, returns
to the Temple. With this, the Paruveta Utsavam
comes to an end.
The Paruveta Utsavam symbolizes to
express His intolerance towards injustice and
safeguard the devotees eternally who seek his
benediction. It signifies that His incarnation is to
establish dharma in kaliyuga by saving His
devotees from the attack of all evils. Besides,
He annihilates, ever present arishadvargas and
five senses in humanity so as to foster
tremendous concentration on Him. So, whatever
be the celebration to Lord is for the sake of
universal good, peace and harmony. All these
would shower Lord's mercy on His devotees.
 WOMEN IN THE RAMAYANA
One of the major advantages that Indians
have is the huge repository of stories that
are found in our Epics. They are filled with
different kinds of characters in various
situations. Though the setting is of some
years ago, we can still relate to and perhaps
learn from many of the characters
especially in terms of behaviour. The female
characters are not as many as the male,
but many of them are very striking for their
strong analytical skills and way with words.
Each Kanda of the Ramayana has its own
exceptional women. Some of them are connected
directly with the central story, especially with 'Sita';
and there are others whose stories are told within
the complex web that is the epic - such as the
stories of women like 'Ahalya' and 'Sabari'. Many
of them are extremely influential – sometimes
positively but sometimes, negatively too.
In the Bala Kanda we are introduced to the
three queens of Dasaratha- Kausalya, Sumitra and
Kaikeyi. Everyone is special in her own way.
Kausalya, a noble lady. The second, Sumitra is
supposed to be a jnaani, a wise woman who
advised King Dasaratha on many of his problems.
The youngest, Kaikeyi, grew up motherless, cared
for by her nurse, the hunchbacked Mandara. From
her story we learn that women were well versed in
skills required in war that varied from managing
war chariots and healing the wounded.Kaikeyi was
Dasaratha’s charioteer in a military campaign
- Smt. D.K. Ahana Lakshmi
against Sambarasura – she repaired the chariot
wheel when it came off and when Dasaratha was
wounded, she nursed him back. Alas, she could
be manipulated too as we see in the Ayodhya
Kanda.
The seventh, eighth and ninth sargas
describe how Mandara steadily poisoned Kaikeyi’s
mind.
But Kaikeyi jumps with happiness hearing the
news – she did not really distinguish between her
own son and that of her co-wives. Yet Mandara
persists for she is ‘Vaakyavisarada’, skilled in
words. She repeatedly tells Kaikeyi that it is her
son who should be king, it is for her to demand the
boons she was promised. The narrative shows how,
continuously playing with another’s mind using
words alone can completely change a valorous
person into saying and doing ignoble deeds.
We all know how Kaikeyi demanded and
obtained Rama’s banishment to the forest.
The Sundara Kanda is considered as the
heart of the Ramayana. Sundara Kanda describes
Hanuman’s adventures in Lanka, of his search for
Sita in captivity. Ravana has found it impossible to
convince Sita who he has abducted to accept him.
He leaves her in the Asoka vana and tells the
rakshasis in charge to somehow either persuade
her or coerce her to accept him – to harass her in
every way till Sita’s resilience is worn down and
she accepts his advances.
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SAPTHAGIRI 51
SAPTHAGIRI
 It is a fearsome place – the ugly unkempt
misshapen ogresses prancing around their delicate
flower-like prisoner, teasing her, taunting her.
Unable to bear all this, Sita bursts into loud wails.
Suddenly, one of them, Trijata by name (and the
daughter of Vibhishana), wakes up and calls out
to the ogresses that she had a terrifying dream.
Belief in dreams is powerful and the rakshasis
demand and Trijata describes her dream - of the
destruction of the Rakshasas, of Ravana himself
as well as his sons; and the prosperity of Sita’s
consort. Trijata advises the guard-rakshasis to stop
torturing Sita and says
tadalamkruravakyaiscasantvamevabhidhiyatam –
enough of cruel words, use gentle words because
that lady about whom I had the dream will surely
attain her beloved. Ask her forgiveness because
Rama is sure to deal strongly with such
wrongdoers.
The rakshasis are now afraid because
dreams are not to be easily disregarded. Trijata
remarks that Sita will surely be rescued by Rama
since specific auspicious signs are present: the
sphuraccaksuhth robbing eye and trembling left
limbs without any reason. At this, Sita says
spontaneously, 'avochadyadhi tat
thubhyambhaveyamsaranam hi vah', if what has
been recounted does happen, I shall definitely be
your protector.
This too is an example of behavioural change
by appropriate mental stimulation – the use of
dreams in conveying a message to the uncouth
rakshasis makes them desist from troubling their
prisoner while at the same time, the dream of
52
JANUARY,
52 JANUARY,
20182018
Rama’s arrival and the destruction of Ravana as
well as the description of auspicious signs gives
Sita mental strength at a time when her spirits are
down.
In the Yuddha Kanda, it is described how
Ravana getting desperate uses the services of
Vidyudjihva, a conjurer, to place a severed head
and bow, ostensibly of Sri Rama in front of Sita, in
order to weaken her resolve. A story of how the
battle was lost by Rama was also described. Sita,
naturally, is overwrought. Ravana is called away.
Then another ogress, Sarama, who is actually the
wife of Vibhishana and the mother of Trijata, comes
to calm Sita. Sarama is full of love for Sita. She
comforts Sita saying that she has heard all that
Ravana had planned and points out that it is not
possible for anyone to kill Rama when he is asleep:
nasakyamsauptikamkartumramasyaviditaatmanah
nor has Lakshmana been killed. It was a mere
conjuring trick to place a severed head that looked
like Rama’s when in reality he had crossed the
ocean and was in Lanka.
There are other important women characters
too – Tara, the queen of Kishkinda, Mandodari,
Ravana’s consort, for example. But even a quick
overview of just three characters from one epic and
we see how their role resulted in monumental
changes in the direction of the story. It is not always
a show of physical strength. We see how a strong
character could be manipulated to a disastrous end
whereas even someone who appears to be from
the enemy camp could actually turn out to be a
friend at a time of acute distress by
saying the right words and building
confidence.
 Presented by
PUZZLE T.S. Jagan Mohan

2
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ACROSS
1. Foster father of Sakuntala (5)
6
6. Not bright (3)
7
7. Precious stone (3)
8. Great quantity or degree (4)
9. Not Delay at once (From right to left) (3)
8 9 11. Brahma (5)
14. Increase (3)
10 15. Vali (5)
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14 15 DOWN
1. Boy (3)
BEWARE OF THIEVES 2. Son of Danuvu (7)
3. Ancient Kingdom (4)
4. Silent (3)
1. Keep your luggage, valuable things and
ornaments carefully. 5. Brother of Sakuni (5)
8. Minister of Sugreeva (5)
2. Don’t keep your children and old age people 10. Lakshmi (4)
to watch the luggage.
12. Boy (3)
3. Don’t eat or drink anything like Tea, Coffee, 13. Help (Jumbled) (3)
water, cool drinks, biscuits etc offered by the
strangers.
7. Be careful with your handbags, ornaments etc
4. Your attention may be diverted by throwing
Coins, Rupee Notes in order to steal your while you are traveling in free bus at the time
valuable things. of getting in and coming out.

5. Don’t go away by keeping your cellphones while 8. Don’t take with you the valuable ornaments
charging. while going to bath rooms. Valuable things
must be kept with your relatives or in lockers.
6. Don’t believe the false words of unknown
persons for providing darsan, room facility and
prasadams saying that you are known person 9. Keep the Laddu Tokens, Bags, Purses, Jewellery
to me. etc very carefully while in the Q-line at Laddu
Counters.

SAPTHAGIRI 53
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