Category Archives: TTD

Vaikunta Ekadasi

TTD Vaikunta Ekadasi Special Entry Tickets Online Booking

TTD Vaikunta Ekadasi, Vaikunta Dwadasi Festival celebrations, More details. TTD released special quota tickets on Vaikunta Ekadasi time. VIP Break darshan tickets. Planning to visit Vaikunta Ekadasi auspicious day. The dwadasi festival comes to the end of the year, Starting of Year mostly on December 29 – Jan 10. For Special festivals, The Tirumala Tirupati Devasthanams (TTD) has released special quota tickets of Rs.300 special entry darshan on the online platform for the auspicious ‘Vaikunta Dwadasi’ day 2019.

TTD Vaikunta Ekadasi Tickets Online Booking, Darshan

TTD Vaikunta Ekadasi, Dwadasi darshan arrangements. The TTD management canceled all privilege darshan on the two days of Vaikunta Ekadasi and Vaikunta Dwadasi festivals, to facilitate more pilgrims get through the holy portal ‘Vaikunta Dwaram’. TTD has geared up to meet the pilgrim runs and already done many arrangements. Ekadashi fasting is observed on every 11th Tithi in Hindu calendar. Vaikunta Ekadasi festival celebrating a very grand manner. There are two Ekadashi fasting in a month, one during Shukla Paksha and another during Krishna Paksha.

TTD Made many special arrangements on this special day. Devotees of Lord Vishnu observe Ekadashi fasting to seek His blessings. TTD allowed only online booking of darshan for the Asclepios event, which turned out to be successful. Get more updates here. As many pilgrims will either be on fast or eating non-rice cuisines on these Vaikunt Dwadasi, Ekadasi days, the Anna Prasadam wing has been instructed to serve Upma and Milk only.

Tirumala Tirupati TTD Vaikuntha Ekadashi falls during Dhanur solar month in Hindu calendar. A dhanur month or Dhanurmasa is known as Margazhi month in Tamil Calendar. as per Hindu Puranas, this special festival comes with more happiness into our lives. Vaikuntha Ekadashi is Shukla Paksha Ekadashi out of two Krishna Paksha and Shukla Paksha Ekadashis in a month celebrating.

TTD Vaikunta Ekadasi Special Entry Tickets Online Booking

TTD Released Special online tickets for Vaikunta Ekadasi festival, Another important Update is in Tirumala 300/-(Special entry darshan tickets) in current bookings category, so devotees have to book 300/- tickets in online through official web portal

Time period TTD Released various instructions in 14 days & 7 days&1 days as per tour schedule. in advance, they are releasing sanctioned release quota & in E-Darshan counters also 300/- tickets 14 days & 7 days in advance they are giving optional facility to book 300/- tickets in advance.

Read also: Tirumala Seven Hills, Edu Kondala History

TTD Management organized is currently operated and maintained by Tirumala Tirupati Devasthanam Board for providing Devotees Online Services. Provided the best experience while ticket booking facility. This project was implemented in 1998 and prior to this day, it is an operational 24X7 process. everyone can book tickets easily through Web options. TTD Released Mobile app also.

TTD Tirupati Vaikunta Ekadasi Ticket Online Booking

Pilgrims and devotees who visit Tirumala and Tirupati are provisioned with utilizing online services through TTD Seva online official portals. Around 11 Services are now live for travelers, accommodation, room facility services available. Many Online portals are providing only information about TTD Online Services. information about TTD Vaikunta Ekadasi tickets online services But Official website to use is

TTD devotees are allowed to pass through Vaikunta Dwaram on these two days. after completing Ekadasi ad Dwadasi gates will allow for VIP Darshans The Crowd will high on these special days. special tickets for darshan may not be released. The waiting time is 24 hours to 36 hours. Food and water provided in all compartments, Supadam, arjitha seva, Senior citizen darshan, and Vip Break darshan. VVIP Darshan Pass issues for only VVIPs. passes through vaikunta dwaram on these days will be blessed with Moksha.

Check: Sri Aadhikesava Perumal Temple, Kanchipuram

Darshan for VIP Will commences from 5:30 pm onwards. on this Vaikunta Ekadasi special festival around one lakh, Pilgrims are expected to visit Tirumala. TTD Has made elaborate queue line special arrangements for the devotees. Ekadashi fasting spans for three days. Devotees take a single meal in the afternoon a day before fasting day to make sure there is no residual food, Special arrangements involved in Seva. Perform poojas, spent valuable time in the temple in the stomach on the next day.

Book: Tirupati Tatkal Darshan Tickets

Tirumala Vaikunta Ekadasi Date, Timings, Darshan Ticket Online

Devotees keep strict fast on Ekadashi day and break the fast on next day only after sunrise. Eating of all type of grains and cereals is prohibited during Ekadashi fasting. TTD Made arrangement for Fasting pilgrims. Devotees can choose to observe fasting without water, with only water, with only fruits, with one-time latex food according to their will and body power. no particular conditions by TTD. They respect individuality, However, it should be decided before starting the fast.

Follow : TTD VIP Break Darshan Online Tickets Process Timing

Vaikunta Ekadasi festival Conditions. Tickets issues VIP Break Darsha For VIP’s MLA, MP, MLC candidates offered darshan tickets and one room allowed in Ramaraja Nilayam and Sita Nilayam rest houses. Another important update is Vaikuntha Ekadasi ttd has decided to give 5000 tickets and for VAIKUNTA DWADASI tickets they are going to give in online/E-darshan counters very soon, for updates or more information contact TTD Helpline Number Centers

TTD To Release January& Vaikuntha Ekadashi Online Tickets Online. Book Now.

Vaikunda Ekadasi Dates: 18 December 2018
Vaikunda Dwadasi Date: 19 December 2018

How to get TTD Vaikunta Ekadasi Tickets Online

here provided a simple procedure to book TTD Tickets online. just follow carefully,

Logon to TTD Seva online. Devotees have to first register in the official portals to avoid the rush.
The official TTD Tickets booking Website TTDsevaOnline
Existing users can log in by user name, password but new members must signup with Email and mobile numbers.
Online registration, fill all details and upload your photo. candidates need to provide a number of photo id proof.
Enter the desired password and click on Agree condition box.
Submit details. Verify with email id. Book Vaikunta Ekadasi Tickets online
After completing, provided reference number with payments page
save it for further references.

Vaikunta Ekadasi 2020 Tirumala darshan date tickets book online process. Vaikunta Ekadasi 2020 date darshan in Tirumala Sri venkateswara Swamy Temple announced advance booking facility, current booking facility to book the ticket earlier.

TTD Vaikunta Ekadasi Specialty:

On this festive day, Sri Maha Vishnu will wake from his Yoga Nidra. So people around the country will visit the main Vaishnava temples to get darshan. So As a Vaishnava temple, Tirumala is mostly sought for darshan. Tirumala Tirupati devasthanam celebrating very grand manner performed much special poojas on this occasion. Particularly on Vaikuntha Ekadasi, as per sources information on this 2020 year, Vaikunta Dwadasi Special darshan arrangements are done. More than 1.8 lakh devotees will get darshan. 300/- Special Entry darshan tickets are released in the ttdsevaonline portal. Tickets release date will soon be decided by TTD board. Vaikunta Ekadasi 2020 date information, Tirumala Tirupati Devasthanam follows its own peculiar Panchangam. So on January 9th, 2020, Vaikunta Ekadasi darshan is observed.

What type of darshan is given to devotees on Vaikunta Ekadasi dwadasi festivals, As on this particular day Two whole year sealed doors are opened. People who are familiar with Tirumala temple inner structure may notice a door beside Lakshmi devi after darshan. From there after seeing vishwaksena Swamy You can get lord Sri Venkateswara Swamy darshanam. This view is very near when compared to ordinary days or regular Sarva darshan.

How to book Vaikunta Ekadasi 2020 tickets online:

advance book tickets through ttd seva online portals. People can book in TTD counters at kalyana sadans or kalyanamandapams. In post offices special arrangements are done. In Online portal named registered users can book directly. Aadhar card must be mentioned as ID proof. Simply fill requirements and select number of tickets. devotte can make payments, Pay using your Debit card or Credit card or choose net-banking. save all receipt for further uses.

Important facts and things to remember for going tirumala on this Vaikunta dwadasi ekadasi day:

All VIP darshan and special protocols are canceled. No preference is given at any cost.
No accommodation is extended who have already booked. Must make alternate arrangements.
Keep in mind that Darshan time is longer than expected. Do not bring infants with you.
All arjitha sevas are cancelled and pre booked donor passes will not work.
Tickets released in online and post offices etc are limited quantity.

Tirumala Tirupati Vaikunta Ekadasi celebrates very grand manner. Devotees will access to Vaikunta Dwaram on this special days only. Vaikunta Dwaram is opened on this auspicious day only. Vaikunta is the adobe of the lord maha Vishnu. Sarva darshan will be started by 5am on this special days. No privileged darshan, including parents with infants, defense, physically challenged and senior citizens, NRI Doors, supadam entrance will be closed. No Advance booking accommodation TTD Rooms available.

Kapila Theertham

Kapileswara Swamy Temple info, Timings Kapila Theertham

Kapileswara Temple Information, Timings, Ticket Booking Darshan online process. Kapaleeshwarar Temple is a Hindu temple dedicated to Lord Shiva located in Tirupati, Chittoor, in the Indian state of Andhra Pradesh. The form of Shiva’s consort Parvati worshipped at this temple is called Kapileswara is from the Telugu language. due to heavy rains, water flow occurs. devotees can take holy bath in Kapila theertham. The Temple and Theertham had derived its name from Kapila Muni. Tirumala tirupati Kapila Theertham is a famous Saivite lord Shiva Temple and Kapila Theertham, located at Tirupati in the Chittoor District of Andhra Pradesh, India. Temple Situated at 3 Km away from Tirupati.

Kapileswara Swamy Temple, Kapila Theertham Timings Tirupati

Temple Kapilswara Temple, believed that the Shiv Lingam in this temple was installed by Kapila Muni. Therefore, Lord Shiva is known as Kapileswara on this auspicious place. Kapila Theertham is on the mid way to Alipiri. In heavy rain times, water flow is high, devotees not allowed to dip. can take holy bath far distance away. The spectacular waterfall right beside the temple is the most important attraction of the temple. eye feast for devotees. Idol shiva temple installed in Kapila Muni prayers time. Water flows occurs Paapa Visanam streams mountain fall as the huge waterfall Kapila theertham or Alwar Theertham. Take the holy bath that is located at the foot of Tirumala hill. Therefore, the Kapila Theertham is considered sacred.

History About Kapila Theertham Temple

The Kapila Theertham temple stands at the entrance to a mountain cave in one of the steep and vertical faces at the foot of the Tirumala hills which are part of Seshachalam Hills, where the waters of the mountain stream fall directly into Temple Pushkarini known as “Kapila Theertham”. Temple management fully took rights, the temple is under the administration of Tirumala Tirupati Devasthanams.

Nandhi Statue seated bull, shivas steed. The entrance of the temple. as per purans, Legend Kapila Muni had performed penance to Lord Siva at this place and blissed with the Muni’s devotion, According to temple history, Siva and Parvathi presented themselves. Know more detailed information Opening timings, History. The Lingam is believed to be self-manifested. as per wiki source delivered Kapila muni is believed to emerge from the Bilam(Cavity) in the Pushkarini(Theertham) on to the earth.

Also Read: Anivara Asthanam Celebration, Tamil Month Last Day

Tirupati Sri Kapileswara Swamy Temple is built according to the Dravidian style of architecture. Temple built style, traditionally built There is an open pillared verandah in the front side of the Kapaleeswarar Temple. Nandhi statue welcomes all devotees. The pillars of this verandah were built in the early Vijayanagar style. Installed Nandi shows direction, entrance to temple way.


S.No. Seva Price (Rs.)
1 Archana & Harathi 5.00
2 Abhisheka Darsanam 2.00
3 Sahasranama Archana 2.00
4 Nithyabhishekam – permanent 542.00
5 Nithyabhishekam – one year 42.00
6 Rudrabhishekam 50.00
7 Navagraha Abhishekam & Archana (2 persons) 100.00
8 Archana Navagarahams 50.00
– for each graham 5.00
9 Sivaparvathula Kalyanam
(on every Mahasivarathri Day)
– for two persons (grihasthas)
10 Unjal Seva (every
Monday – for 5 persons)

The maha mandapa of the temple was constructed in the Vijayanagar style and the inner hall and sanctum, Kapila Theertham followed by various temples. The sacred linga of Kapaliswara is situated on a pedestal in the center. Huge time, Devotees status crowd During ‘Kartika’ month on the occasion of its “mukkoti” on the ‘Purnima’ (full moon) day, huge numbers of devotees visited, all the teerthas situated in the three world’s merge into this Kapila Teertham at noon for ten ‘Ghatikas’

Also check: Sri Aadhikesava Perumal Temple, Kanchipuram

Kapila Theertham (Sri Kapileswara Swamy Temple) – Timings, Entry Fee & History. Tirumala Tirupati Kapila Theertham details.

Kapila Theertham is one of the famous temple dedicated to main Lord Shiva, Goddess Parvathi Devi, Lord Sri Vignaswara and others, in front of the temple there is a ghat with full of water flow known as Theertham, generally, devotees took bath and get darshan of the God on that place.

Kapileswara Swamy temple in Tirupati timings, Opening and closing hours.

Opening timings for Sri kapileswara Swamy temple All days of the week ( Monday to Sunday )
Opening Hours 5:00 AM – 12:00 PM
Closing Hours 12:00 Pm to 04:00 pm
Open hours: 4:00 PM – 9:00 PM

Devotees can perform Nithyabhishekam at the temple.

Daily Sevas:

Name of the Seva Timings
Suprabhatham 5:00 AM to 5:30 AM
Abishekam 5:30 AM to 6:30 AM4:00 PM to 4:30 PM
Alankaram, Archana 6:30 AM to 7:00 AM
Sarvadarshanam 7:00 AM to 4:00 PM5:30 PM to 8:00 PM
Sahasranama Archana 4:30 AM to 5:00 PM
Lalitha Sahasranama Archana 5:00 AM to 5:30 PM
Ekantha Seva 8:00 AM to 8:15 PM


Know more: History Behind Tirumala Tirupati TTD Temple

Weekly Sevas:

Name of the Seva Day Timings
Rudrabhishekam Monday 3:00 PM to 4:00 PM
Ekantha Seva Monday 9:00 PM to 9:15 PM
Navagrahabhishekam Saturday 5:30 PM to 6:30 PM

Monthly Sevas:

Name of the Seva Day Timings
Siva Parvathula Kalyanam Masa Sivarathri 5:00 PM to 7:00 PM
Ekadasa Rudrabhishekam Masa Sivarathri 4:30 PM to 7:30 PM
Navagrahabhishekam Saturday 5:30 PM to 6:30 PM

kapileshwar temple Tirupati timings, The temple is open from 5:00 AM till 4:00 PM and from 4:30 PM till 9:00 PM. Before going to have darshan of Tirumala Venkateswara, many devotees visited Kapileswara Swamy darshan, a pilgrim is supposed to shed his/her ill-qualities like anger, desire, lust as pilgrim should reach Tirumala with satwa gunam. Removes negative shades, So it is recommended to visit Sri Kapileswara Swamy Temple prior to climbing Tirumala Hills. Visit Kapileshwar temple.

Tirupati railway station to Kapila theertham

Sri Kapileswara Swamy Temple is well connected by rail, Everyday many devotees visited temple by Train way. A distance between Tirupati Balaji Temple and Sri Kapileswara Swamy Temple is 2.5 km. Train Tickets Booking availability at irtct, Bus tickets booking to Tirupati tours. Avail many benefits, discounts at TTD Tirupati tours.

Brahmotsavam Info: Tirumala Tirupati Brahmotsavam History

How to Reach Kapila Theertham Temple

Tirumala Tirupati Kapila Theertham temple via bus, Train. Kapila Theertham has located 3.3 km from Tirupati Bus station, TTD runs free Buses to Kapileswara temple.
Kapila Theertham is located 4.2 km (approx) from Tirupati Railway Station, TTD Board provided free buses. It takes 25 minutes to travel from Tirumala to Kapila Theertham Koneru. by busway takes more 21 kms. The approximate driving distance between Tirumala and Kapila Theertham Koneru is 21 kms or 13 miles or 11.3 nautical miles. Travel time refers to the time taken if the distance is covered by a car.

Contact Details:

You can contact Temple Management Sri Kapileswara Swami temple details. Sri Kapileswaraswami Temple, Kapilateertham (Near Alipiri), Ambedkar Colony, Tirupati, Andhra Pradesh 517501. Booking Tickets darshan seva also available. Contact +91 9704409326.

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A Unique Approach to Lord Venkateswara

A Unique Approach to Lord Venkateswara

Ever since the Alwars initiated the Bhakti Movement in the sixth century A.D., there have been varied approaches to worshipping the Divine as Narayana. The Alwars were always face to face with the Divine and spoke in a accents of utter closeness. One of the approaches was humour, for our Lord is an image of Ananda and welcomes joy and laughter. This element has had several facets, one of them being ninda stuti. A masterpiece of ninda stuti in Sanskrit is Venkatadhri Kavi’s Viswagunadarsa in the Champu meter.

Unique Approach to Lord Venkateswara

Venkatadhri was born in Arasanippalai, a village near Kanchipuram. This remarkable scholar in the Vedas and satras lived in the 17th century and is said to be a descendent of Appullar, the acharya of Vedanta Desika. Among his creative works are Lakshmi Saharam and Hastigiri Champu. Viswagunadarsa is more than a ninda stuti. It is also a social document of his times.

The outline of the work is simple enough. The gandharvas travel to various parts of the country. Krisanu is a pessimist and sees only the darker side; Viswawasu, the optimist restores the balance with his pious and clear outlook. We being the journey at Badrikashram and conclude at Rameshwaram. While travelling in their aerial chariot, the two gandharvas go past Karnataka. Suddenly there appears before them the high mountain of venkata. Viswawasu is delighted,folds his palms in salutations and sings:

“Surrender unto this Seshasaila, the abode for the pleasant games of Srinivasa, who guards his serviteurs.

This mountain has scent-spreading Sal trees, Mango groves, teak and other greenery.

Great sages pray that they be born on this mountain as snakes or trees, birds, big tigers, or as deer, as stones or creepers or caves or water falls that rush down. May my mind for every rest in my Lord who is the essence of scriptures, The one guardian of the world, the player on sesha hill, one who holds Lakshmi close to his heart, he who is near the mind of devotees, the immense, the unchanging, the eternal. ”

Viswaswasu waxes eloquent while looking down from the aerial chariot for it appears an inexplicable wonderment that the brilliance of Vaikunta has left that heavenly abode to stay here with lakshmi. As he tries to meditate upon Venkateswara who is seen with lakshmi and gives to the good people of the world, Krisanu makes fun of him, and we get the full force of a ninda stuti addressed to the Lord:

“Alas! Why do you meditate upon this Lord who always has his eye on money?

People pray to him: ‘Fulfill our wishes. We will make offerings’. In case their desires are fulfilled and they forget to make the promised offering, this god frightens them and gets his money along with interest!

Oh dear, people praise this Lord as the world’s guardian though in truth he felt thirsty once and asked someone for water. Another time someone dug a lake on the hill, and this god went about carrying the mud. Someone made a garland of mud and this god put it on his head. Yet, people meditate upon this Lord”.

Viswawasu is irritated. But instead of getting angry, he replies with great calm that the Lord involves himself in ordinary work like carrying baskets of mud and asking for a tumbler of water to make men follow his ways of utter simplicity. A true Vaishnava should not stand upon status! As for the matter regarding offerings, this is the same as Krishna accepting a handful of puffed rice from kuchela. The offering is a token of love and faith. Kuchela gave a token and received illimitable wealth. How can Venkateswara be money-mad when he lacks northing?

“Venkateswara’s wife is Lakshmi herself. His residence is the thousand-rayed sun, verily the rays of wealth; his brother-in-law is the moon; his father-in-law is the ocean which is the treasure-trove of gems. You better understand that his taking money is to give it back in manifold terms”.

Viswawasu waxes eloquent as he enumerates the glorious qualities of Srinivasa. He is the one who can destroy all our sinful past. As an ocean of all-auspicious qualities, how can he be described in mere human terms?

“Sri venkatesa is the resting place of noble qualities. The throne of greatness; the lake into which pours the stream of brilliances; he is the dawn for lotuses of goodness; the ocean of waves that symbolize compassion; erily the vast ground where human capabilities and charity are in play. Where is the human being who does not get tired listing the Lord’s glories (as one can never complete such a list)’.

Further on, Viswawasu says that Venkateswara has the quality of saulabhya (generosity of understanding) which is verily like the scent of a golden lotus. Srinivasa is indeed the ornament of the Venkata hill. Here contraries merge and human retardations cease to be. This is the place where the dumb can recite prayers and are listened to by the deaf. One who has no hands yet writes down the verses with great sincerity. The blind person watches this wonder with great astonishment. The lame person speedily walks up to the crest of the hill, such is his aspiration and anxiety! The childless women becomes a mother too and there is happiness every where!

As the aerial chariot hangs in the air from above, the vast forests of venkatadri inspires Viswawasu to poetic eloquence. When Krisanu indicates his fright regarding the dark caves in the mountain ranges, Viswawasu calms him down. Of course nature is red in tooth and claw but that is part of the terribilita of the Lord whose glory encompasses everything which finally leads to unbounding joy. It is inexplicable, but there it is:

“Look upon the good things in these forests. With absolutely no effort, one gets fruits that can do honour to a royal feast. Without engaging in any toil, one can gather flowers that please even queens Wonder! Here are houses built of stone that have never seen the sun, because of the thick foliage. The good fortune of those who live in these woods is beyond description.

In this Seshachala, the lions that are in the caves tear apart the forehead of elephants. One can see pearls from the torn foreheads of elephants strewn all over the place. Women decorate themselves with the pearls. The hunters live happily with these women”.

As they watch the forest ranges, the aerial chariot is on the move and presently it goes towards the Narasimha temple of Ghatikachalam. But the two gandharvas remain very much in our consciousness. Viswawasu for his devotion laden clarity of outlook and krisanu for his critical acumen. Yes, criticism is also welcome for Lord. Had he not withstood innumerable barbs down the ages? But the Lord has always smiled enigmatically, played his flute in the gardens of Brindavan and spread his magnificent smile while looking at us standing under the Ananda Vimana in Tirumala. The land where he has come to stay is blessed. So are we, who have been permitted to draw close to him through personal worship, poetry, and utsavas that proclaim the Nithya kalyana of Alarmelmanga Thayar and Sri Venkateswara.

Anivara Asthanam

Anivara Asthanam Celebration, Tamil Month Last Day

Among the festivals conducted with pomp and splendor at Tirumala, Anivara Asthanam takes the pride of place. Indeed nothing shines so well as the Anivara Asthanam. As this Asthanam is held on the last day of the Tamil month Ani, it is called as Anivara Asthanam.

Know more About Anivara Asthanam History

A durbar will be held in front of Bangaru Vakili with processional deity of Sri Venkateswara with his two consorts – Sridevi and Bhudevi, along with Sri Senadhipativaru. In olden days this festival used to mark the commencement of writing of the new accounts. An inscription (No.617 T.T) Anivara Asthanam found on the stone wall of the second prakara of Tirumala temple under date 9-3-1494 pertains to an endowment made by two accountants of the temple for offering of certain atirasapadis on the occasion.

What Anivara Asthanam, one may be inclined to ask. The Anivara Asthanam is a traditional function which marks the closure of the year’s account and the commencement of accounts for the coming year and taking over of charge officially.

In olden days, in the history of Tirumala, this celebration is called Adi Ayanam Asthanam, the writing up of the New Year accounts. It is well known how the Adi Ayanam Asthanam has come to be known as Anivara Asthanam. Perhaps it may be due to the fact that the function is held on the last of the Tamil month of Ani. In one of the inscriptions on the walls of the temple, there is a stipulation as to how the charitable endowment should be utilized for the said purpose.

On this occasion Anivara Asthanam, the Lord Sri Venkateswara is adorned with rare jewelers such as Makarakanti, and Lakshmi Haram. The processional deity with His two consorts is taken to the Mukha Mantapam and a grand Durbar is held after the daily Thomala, archana and naivedya are all over for the moolabera. The processional deity as stated before proceeds to the Bangaru Vakili in the Ani Asthanam.

Anivara Asthanam Schedule, Dates Info

Sri Senadhipati is also brought to the mantapam but seated separately on the left side of Sri Malayappa Swamy. After this Durbar in the Tirumamani Mantapam on the Sarva Bhupala Vahanam, the archakas offer worship and after this, the procession starts from parimala room carrying six vastrams in silver plate. This procession goes round the Dwajasthambha and the Vimana – pradakshina and then into the sanctum sanctorum.

On this occasion, the temple is re-entrusted to the jeeyangars, as also the seals of the office of the Administration to the Executive and administrative heads of the Devasthanams. This festival also signifies the oath taking ceremony, at which the servants of the Lord are to affirm their loyalty and faithfulness to their duty in scared service of Lord.

In short, the Asthanam summarizes for us the philosophical and ethical teachings of the Upanishads, the crux of the Vedanta.

On this day evening Sri Malayappa swamy will be taken out in procession on an exquisite palanquin, daintily decorated with colorful flowers.

The Sun God moves from north to south on the day of Anivara Asthanam i.e. the starting day of dakshinayam.

Padmavathi Ammavari Temple

Sri Padmavati Ammavari Temple Tiruchanoor, Tirupati

Padmavati is the cosmic force that regulates change. Change is said to be good or bad according to the impact it effects on an individual in a particular situation. This change is a part of the evolution in a specific design preordained and controlled by the supreme controller of the universe.

When the shell of an egg is broken or by losing her childhood, when a girl becomes a full blown maiden, the losses there are part of a greater design and scheme of things shaping. As a part of this grand design she eternally manifests herself in perishable forms like a new child, a new leaf or a new ripple in the ocean. Thus padmavati is the primordial force that rules the universe and potency that continually manifests. If the domain of action of padmavati is suspended the world would been static consisting either of the immortals or the dead.

sri padmavathi ammavari temple tiruchanoor online seva booking

The name Samsara would therefore, be a misnomer for the world. Over congestion in heaven and population control of the immortals would be a tougher task. Therefore, the human beings and other objects depend on her for their existence and growth. This manifestation of potency in some form ot other is creation and in this sense She is the true creator of the world and its objects.

Noe bestowed by Her grace the anonymous shapes and irriational signs would give us no meaningful individuality of any object or person. Any form what so ever that lacks this potency either to be an instrument for an action or be a depository of the cosmic energy is not recognisable as subsisting. Lakshmi is the inexhaustible fountain of the cosmic energy.

This potency passes on to big reservoirs i.e, Brahma or other Gods and demi gods which in them is inexhaustible and they draw furthur supply from his primordial source and the replenishing is readily maintained. Kamala Kamuka and Lakshmi and Vallabha are the names of visnu as counted in jayakhya samhita. It also emphasis’s that vishnu has to depend upon Her for bestowing grace on His devotees and desires very much to be attached to Her.

The vishnudharmottara 106.29 states that lakshmi’s abode is in the heart of vishnu. Vishnu Vaksasthale, This is also confirmed by jungiah stone inscription. There is no limit to which these god can draw upon the energy and therefore. these Gods sometimes are spoken of as creators or grantors of boons or guides guiding certain EVOLUTIONARY TRANSFORMATIONS. popularity of each god is therefore, in proportion to the facility and command one wields in drawing up this potency. Man therefore, approaches the deity in reasoned anticipation. Padmavati or lakshmi is a generic name applied to a whole class of female deities who represent personification of powers of nature in the eastern world especially in the Hindu and Buddhist. I

n the ramayana ravana asks sita — ‘ Who are you? Sri, or Lakshmi?’ Even sri sukta makes no diffrence between sri and and lakshmi. Originally references to Padmavati or Lakshmi are very ancient, Her influence is universal. It is not only the present era of money – centred economy that she enjoyed the top most reverence from all shades of believers but in the ancient ages too she was very popular. Sir Charies Eliot has rightly remarked “Lakshmi survives in the female genus and believed even by the Mohammadans tp preside over the cultivation of rice,”yes, Mahammadans too.

“A religion does not come in between a mother and her child. padmavathi is also known as padmasthita, dwelling in lotus, Padmanemi lotus exile, padmamalini, having a garland of lotus etc, padmavati recapitulates special in corn qualities, the genuine qualities of padma, the lotus. The lotus in Indian life represents a potency to create itself. The lotus blooms with sunrise and closes with the sunset.

it is the floating lotus leaf perceptibly without any base that was an instrument in deriving at the logical conclusion and salvaging the Earth by Mahavaraha, she is the goddess of wealth and affluence. The term Lakshmi is also used in the sense of fortune or the worldly possessio ns. An instrument that leads to worldly possessions is also called Lakshmi. She is kamala – kamadanta because she can fulfill all desires. Sri Sukta identifies Sri and Lakshmi and she is said to be Ardra – wet, nitya pusta – thrillingly nourished perpetually, karishani-abundant in fertility. in Bali ripe – rise is called Sridevi.

Vishnudharmottara says that she resides in kardama – soil fertile to create. Gonda is of the opinion that Lakshmi is the chief deity of the agriculturists and agricultural economy sometimes mother earth is also called lakshmi. She is always represented as surrounded by trees. santi parva says that Lakshmi has four facets – earth, water, fire and one part residing in human goodness. in another division she is named as sri bhu and lila. She is the central miracle of creating what we call production.

production or manufacture is mere transformation, say of milk into curd or timber into table but she is the master technician of real production that is, she does not depend upon the corresponding of raw material for the transformation. As the money value can be a potent consequence to derive at a transformation effected conjointly by material cause plus instrumental cause in the same way her desire to give a utility and shape transforms into an object. She is the presiding deity for producing new lives.

This production of new lives is attendant upon maintenance of lives not only by providing metabolic substances for bodily growth but also providing such other wealth and victuals that could keep up the body in tip top conditions. This maintenance of lives needs hundreds and thousands of miracles which she performs with confidence. The Ahirbudhniya samhita has defined padma a stage subsequent to Lakshmi who is omnipotent and does not need any assistance from any source. She is the totality of Vishnu’s potency.

Historically tracing Lakshmi coins are among the most ancient finds in India. Lakshmi is also found on the coins of jyestha Mitra of sunga dynasty. some of the Gajalakshmi coins are dated First Century B.c. by D.S.Sarkar. saka kings had also engraved Lakshmi on their coins.

In the Brahmajala sutta there is definite reference to the special procedure of worship for Lakshmi. The cosmic force that regulates change when controlled by Lakshmi is executed with perfect human controlled by Lakshmi is executed with perfect human, and loving sentiment instead of dry monotomy. The body of the devotee is glorified to retain and receive the godly grace of Lord to be bestowed by the spouse padmavati the effects may be disproportionate. Darshan of Padmavati therefore assures one of the fullest quantum as also the qualification of a devotee to retain such grace. Human being is the temporary manifestation of the Eternal spirit.

Survival ot human personality is not very important but the manifestation in the body modified or identified. individual existence is alwas connected with physical substratum. Well – being of this physical substratum is important to keep this soul scaling higher spirituality. the responsibility of the God, for the evils of the world is almost controlled and refashioned by padmavati by not allowing a being to live in unhappy conditions or environments and control and direct the functioning of the cells of mind to function in desirable direction only and give the control an undying expression through Her grace and She herself manifests in the devotee’s form.

Sri Aadhikesava Perumal Temple, Kanchipuram.

Sri Aadhikesava Perumal Temple, Kanchipuram


This temple is situated in Tirunelveli district in Tamilnadu. 1.5kms away from Sri vaikundam railway lane, this sthalam is found in Kanchipuram (china or little kanchipuram) and is situated about 2kms from Sri varadharajar Temple. Bus facility is also available from kanchipuram. It is very close to Sri Yathokthakaari Temple.


The Perumal in this sthalam is Sri Aadhikesava Perumal and he is seen with eight hands. He holds Chakram, sword, a Flower and an Arrow on the four right hands and Sanku, Bow, kedayam (which is used to protect while fighting using a sword) and Mace (which can be found with Hanuman and Bhima).

The sthalapuranam of this temple is also associated with that of Saraswathi and Lord Brahma. After all the demons were killed by Sriman Narayana, who was sent by Saraswathi to destroy the yagam done by Brahmadeva, she finally sent a ferocious Sarpham (snake). Sriman Narayana to kill the dangerous snake took the form of Ashtabhuja Perumal holding eight different weapons to kill the dangerous snake. And using all those eight weapons, he killed the snake sent by Saraswathi. The snake is found on the Vaayu end of the Yaaga sala as “Sarabeswaran” in this temple.

This Perumal gave his prathyaksham (seva) for Gajendra, the elephant. The weapons like sword, bow, gadha etc., found in the hands of the perumal is said to be against to the evil and helps for good things. All the eight things or Aayudham (weapons) found on the hands of the perumal is called as “Divya Aayudha Aazhwagal”.

When coming across the sculpture found in the sthalam, we can see that Thondaiman Chakravarthy who is popularly named as Vayiramoghan built this temple.


The Lord here has eight hands in which he holds eight different weapons.


The Moolavar of this Sthalam is Sri Aadikesava Perumal. Other names are Gajendravaradhan, Chakra-thaarar. Moolavar in the sanctum is in standing pose facing West direction. Prathyaksham for Gajendra, an Elephant of the Bhagavatha lore. It is believed that only in this Sthalam, Gajendra Moksham happened.

ALARMELMANGAI THAYAAR:  Other name is Padmasini.

Mangalasasanam (total-11)

Thirumangai Alwar – 10 Pasurams.

Peri Alwar – 1 Pasuram.

Vedantha desikar, Manavala Maamuni have also has done mangalasasanam.

  • Gajendra Pushkarani.
  • Ganganakkruthi, Sanganakkruthi Vimanam.


Once there was a king by name Indra Dyumnan who ruled Pandya kingdom. He was astaunch hya rdevotee of Lord Vishnu. One day he was in deep meditation. At that time Agasthya Rishi with his disciples came to visit him and bless him. But Indra Dyumnan who was in deep meditation failed to receive him and his disciples, as honored guests to his palace. It is the custom and duty on our part to receive our guests who come to see us with great respect and affection. Agasthya rishi had already told his disciples about the good qualities and guru bakthi of the king. He was very proud to have the king as one of his followers. Moreover Agasthya Rishi had informed his syshyas about the grand reception he is going to receive from the king. Agasthya with his disciples entered the main hall of the palace were the king was sitting and praying. But as expected, the king did not move from his sitting posture. This made the Rishi very angry. He could not tolerate the indifferent treatment and the humiliation shown to him in the presence of disciples. He could not control his angry. As a result of the behavior of the king, Agasthya Rishi cursed the king to become an elephant. Normally elephants are famous for their ego. So Aghasthya felt it proper that curse to become an elephant was very appropriate.

The king not knowing what had happened became an elephant with a very strong body. The wild animals like lion were afraid of this elephant because of his shape. But small innocent animals were happy and fearless in the company of Gajendra(as he was known). Having taken the entire forest under his control and lived in the forest with his family consisting of number of other elephants.

Once there was acute shortage of water in forest. Gajendra and his family wandered here and there for water and finally they found out one pond surrounded by beautiful garden and huge trees. Gajendra did not wait; he went down the pond and started drinking water. The other elephants also joined him. They played in the pond by spraying water with their trunk on each other and spent the time as they liked.

Suddenly, Gajendra started feeling somebody grabbing his leg under the water and pulling his leg towards deep. He, being very strong and bold did not mind it and shook his leg with force, but he could not free himself. A very big crocodile had caught his leg. He did not mind it. He was sure that this crocodile is northing before his strength and could easily come out of his grip. The more he tried to come out the more was the strength of the crocodile. His relatives and children seeing his condition joined together and pulled Gajendra towards back and they failed in their attempt. This situation continued for long time. Years passed the other elephants could not continue to help, as they were hungry. They finally gave up the efforts and went away leaving Gajendra to face his fate. Gajendra had no food at all. He was starving for many days. He became weak tired of the fight with the crocodile for a long time. Thus the fight lasted for thousand years. Tears dripped from eyes. He who believed his relatives would help now realized that could not save him from this dangerous situation.

One day it struck to Gajendra that he was a king who was a devotee of Lord Vishnu. Now he realized that he, given up by the friends and relatives, has become alone struggled. At this moment he was almost under deep water and his trunk alone could be seen above the water level. He was sinking. Gajendra started to worship Lord Vishnu with an earnest appeal to save him from the crocodile.

Lord could hear the voice clearly and suddenly without waiting for anything rushed to save Gajendhra. At first Vishnu releases his chakra and kills the crocodile who was a Gandharva in his previous birth. From the body of crocodile one Gandharva appears with folded hands and he bows Vishnu for granting sapa-vimochanam for him. As the crocodile caught the leg of a Vishnu Bhaktha (Gajendra) he was given first preference for Moksha… So important is the Vishnu Bhakthas’ holy foot. Then Vishnu lends his hand to Gajendra and lifts him up. Suddenly Gajendra’s elephant body disappears and he takes form of Vishnu. Thus ha attains “Sarupya Moksha” because of his Krishna Bhakthi.

Those who recite Gajendra Sthuthy or remember Gajendra in the Brahma Muhoortham will attain Moksha. Vishnu himself has told the Phala shruthi for such slokas.  That is a specialty for this. You may have a question to ask, who is this Gandharva who came in the form of a crocodile?

This Gandharva is known as Hoo…. Hooo… One day he was taking bath in a pond with some Apsaras. At that time one Rishi was performing Sandya Vandanam in the pond. This Gandharva, having seen this Rishi on the other side of the pond, wanted to make fun of him. He just went under the water and reached the Rishi. The Gandharva pulled the rishi’s leg like a crocodile. The Rishi felt this and thought that the Gandharva was acting like a crocodile. Hence the Rishi cursed him to become a crocodile in view of his mischievous deed. Gandharva realizing his foolish action pleaded for Shapa Vimochanam. The Rishi felt for him but he could not withdraw the curse. He told him that he would attain his original body as soon as he catches the leg of a true Krishna Bhaktha.

This story teaches us that we should always show respect to our elders and honor them. We should bow before them and take their advices with Bhakthi. Such good manners will make them happy and in turn they will bless us with all fortune. If we fail in this, we may also be subjected to hardships like Gajendhra and suffer like him. We should also remember that making fun of great people would also will land us in trouble like Gandharva who became a crocodile.

THE Significance History of Tirumala Temple

THE Significance History of Tirumala Temple

The special significance of lord venkateswara temple at tirumala lies in the fact that it is perhaps the oldest religious institutions in the world, were unbroken religious worship is being carried on, according to the available recorded evidence, for over 1,300 years; it is a temple attracting more pilgrims than any other temple in India. The average number of visitors to the temple now is 65,000 to 80,000 daily.

History Of Tirumala Tirupati TTD Temple, Significance

The tirumalai range has seven principle peaks, each of them bearing a separate name accounted for by a fable. Near one of them, namely, Seshachalam, on which stands the tirumala temple and the whole range is often called after this principal peak. The level of the hills on the north is about 3,583 feet, on the east and south about 3,800 feet. The level counts to the west of the hill, is about 1,800 to 2,000 feet above sea level. The valley contains luxuriant evergreen forests and presents good natural scenery. The hill has a sharp turn towards the plains. There is an ancient Siddeheswara shrine on the plains, close to the hill in the west.

This constituted the ancient border between the Tamil country in the south Vadugu, by which name the modern Canada and Telugu speaking regions, to its north, was then known. Vengadam or the Tirumala hill was a prominent outpost of this border. The puranas compare the central range, mentioned above, to a huge recumbent serpent, and locate the Mallikarjuna temple of srisailam on its tail, the Narasimha temple of Ahobilam on its back, the Sri venkateswara temple of Tirumala on the back of the hood, and the Kalahastisvara temple of Kalahasti at the opening of the mouth.

The hill on which the temple of Sri Venkateswara stands, popularly known as Tirumala, low and surrounded by many hills of higher altitude, as is the case with the hill on which is located the Mallikarjuna temple of Srisailam. There are five well known paths leading to the temple. Of them, two routes start from the town of tirupati, the stepped pathway, seven miles long, and the motor road, twelve miles long. The third route is from Chandragiri. The fourth starts from the mamandur railway station and the fifth passes by Nagapatla.

Intimately associated with the temple of tirumala are two konas on the hill. One is called the papvinasam (obviously the eastern one) and the other the Avachari vanka. The former drains the path of the hill which may be said to be to the north of the temple and the latter path to the south, rather south-east of it. Both are important on account of the many sacred Tirthams thereon.

The physical Geography of the tirumala, like its social economy, typifies the interaction of the Tamil and Telugu cultures of South India. The dominant topographical feature of tirumala is the cschedule hill top on which the temple is built. As a matter of fact this has been referred as follows in Silappadhikaram.

The notion that the Lord was named as “Uchchiyilninran” (he who stands on the summit) appears to have persisted as a legacy of the tradition till the middle of the thirteenth century. The realization that the temple was actually at a much lower level that its surroundings became known only in later days.


It is of special significance to note that in the early days long back the hill and not the temple was held as sacred.

Among the early kavyas to tirupati, we can distinguish two, viz., Kalladanar and nakkirar. The 83rd verse of the famous Anumanuru refers to the chieftain pulli of the region surrounding Vengadam. In this verse he is described as llangar Perumagan. The use of the Tamil word kalla in this context would refer to uncultivated areas. In poem  209 of the same anthology, the author, mentions again puli and this vengadam, and goes on to say that there was a narrow passage across which one had to pass to emerge from the territory of the chieftain puli to the north.

Nakkirar, who is a very famous ancient Tamil poet, and who figures in many well-known legends, does not refer to Vegadam as such, but refers to the territory dominated by the Vengadam, when he speaks of Tiraiyan and his capital Pavattiri, Reddipalem in the Gudur taluk of Nellore district.

Another ancient Tamil poet by name Kanakkayanar (probably the father of Nakkirar, since Nakkirar is often described as the son of kanakkayanar) refers to northern Vengadam in Aham 27 and to the breed of elephants infesting its forests. In the course of a description of Pandya and his famous port the pearl- producing Korkai. Yet another poet, kannan, son of Kattur Kilar, refers to Vengadam as belonging to Tiraiyan and describes a peculiar feature that the elephants of that region were being fed on the tender shoots of the bamboo.

The last and the most important of the Tamil poets and probably the oldest among them is Mamulanar. He has seven poems in his anthology, in which directly or indirectly Vengadam is referred to.

It is interesting to note In these ancient references, a number of authors of eminence refer to vengadam, and give details of features which were regarded in those days as characteristics of hill and the region surrounding it; but there is no specific reference to the great shrine which now dominates the entire area. During the period of the sangam literature therefore the importance is more to the sanctity of hill, rather than to the temple, and the temple as such, had not yet taken over the importance which the hill had in this early age.

THE Significance History of Tirumala Temple


It is also of significance to note that tirumala has enjoyed continuous reputation through the ages. The nalayira Prabandham, the ancient vaishnava literature of a collection of stanzeas in Tamil celebrating the 108 places of worship sacred to Lord Vishnu, and which can be said to refer roughly to the five centuries from 300A.D to 800A.D, has innumerable references to Tirumala. For example, Poygai Alvar refers to Tirupati as a sacred kshetra where Lord Vishnu with his infinite grace manifested himself. Peyalvar refers to Vengadam in a number of verses. Nammalvar who is generally regarded by the vaishnava tradition as the greatest of the Alvars and whose works have come to be regarded as a faithful rendering of all the teachings of the Vedas, in his Tiruvaymozhi, makes explicit reference to the great shrine here. Andal in her Nachiyar Tirumozhi, Kulasekhara Alvar who was a ruler of Chera country and Tirumangai Alvar also mentioned the Lord of Tirumala in their songs.


There are numerous legends and stories about Tirumala and its God, sri Venkateswara or Srinivasa. These are to be found in many of the Puranas. All these have been collected and edited in a book entitled the “venkatachala mahatyam”. An early inscription from Tirumala mentions that a “venkatachala mahatyam” was read in the temple in front of the deity. It is not known if the work of this name, now available in print, is the same as the one referred to in the inscription.

The printed work contains extracts from the Varahapurana, Padmapurana, Garudapurana, Brahmandapurana, markandeyapurana, harivamsa, Vamanapurana, Brahmapurana, Brahmottarapurana, Adityapurana, Skandapurana and Bhavishyottarapurana. Most of these extracts describe the sanctity and greatness of Tirumala and numerous. Tirthas situated there. The following legends taken from the “Venkatachala mahatyam” pertaining to the manifestation of the Lord are of particular interest.



There are two well known legends which explain the reason for Srinivasa’s presence on the hill.

Once, Vishnu wanted to have a change from his usual abode in Vaikuntha. He asked Narada to suggest a place on this earth which will be suitable for diversion and sport. Narada suggested the neighborhood place where seshachala came to be located, later on. Subsequently, Vayu and sesha disputed their relative strength and entered into a serious dispute. Sesha wound his long body round apart of Meru and challenged Vayu to move it. Vayu did his best to shake the hillock but could not. Ultimately, Sesha opened his mouth to breathe and taking advantage of it, Vayu entered his body and blew off part of the hill. After the hill had travelled a long distance, Meru interfered and requested vayu to leave it there and latter did so. Ashamed of his defeat, Sesha did penance thinking of Vishnu. Vishnu appeared before him and offered a boon. Sesha, assuming the shape of a hill, requested the Lord to stay on his head, wanted the hill to be known as Seshachala. Vishnu thought of narada’s suggestion made previously and agreed to live on Seshala. This story is found in Brahmapurana.

The Bhavishyottarapurana narrates another story which runs as follows:

Once a number of Rishis assembled on a bank of the Ganga and got things ready for the performance of Yagna. Narada came to them and asked them which god they intended to please by performing the sacrifice. The Rishis were nonplussed and requested the sage, Bhrigu, to solve the problem.

The sage undertook to solve the problem by examining the three chief divinites. He first went to the abode of Brahma and found him busy chanting the Vedas with one mouth, uttering the name of Narayana with other mouth and looking at Goddess Saraswati with the third face. He took no notice of Bhrigu. Then the sage went to the abode of Siva. There again he found Siva fully absorbed in sporting with his consort and not taking notice of Bhrigu’s arrival and presence. From here Bhrigu went to Vaikuntha and found Vishnu similarly engaged in amours with Lakshmi. Disgusted with this, Bhrigu kicked Vishnu on his chest. Vishnu immediately got up, massaged the Rishi’s foot and equired if it had been injured. Pleased with his kind attention paid by Vishnu, Bhrigu returned to the Rishis and advised them to dedicate the Yagna to Vishnu.

Lakshmi was piqued at the insolent behavior of the rishi because he kicked the spot which was her favorite resort on the bosom of the Lord and she went away to karavirapura or Kolhapur to stay there, Vishnu left Vaikunta and wandered about. In course of time he came to Seshachala found it sufficiently interesting and sitting down on the mountain in an ant-hill. At the request of Goddess lakshmi, Brahma and Siva took the form of a cow and a calf and Lakshmi herself became a milkmaid and sold the cow and calf to the local king.

THE Significance History of Tirumala Temple

The celestial cow emptied her under on the ant-hill below which Lord srinivasa lay, thus nourishing the lord every day. The king and the cowherd, suspecting foul play, followed the cow one day and beat the cow with a stick while emptying its under the ant-hill. But the lord himself received the blow and cursed the king. However, the Lord moved by the king’s prayer for mercy, promised him that he would marry his daughter later. The king was later born as Akasa Raja.

Then the Lord went to vakula devi who was asked by Sri Varahaswami to look after Lord Srinivasa. According to puranas, vakula Devi was an incarnation of yasoda the foster mother of Lord Krishna, to whom he had promised Darsan as Kalyanamurti. In the meanwhile, Padmavathi, the daughter of Akasa Raja, grew into a comely maiden, met the lord in the garden one day and lost her heart to him. Sage Narada information Srinivasa of Pamavati’s love for him and as suggested by him, the Lord went to Akasa Raja, apprised him to his love for Padmavati and told the king to honor Vakula Devi who would come with a marriage proposal.

Vakula devi approached the king with the marriage proposal and the king after consulting his queen Dharanidevi requested sage Suka to fix an auspicious occasion for the wedding. On the day of Vaisakha Sukla Dasami, the wedding of Lord Venkateswara and Goddess Padmavati was celebrated with splendor, attended by kings and devas.


Tirumala is also the only temple which has more than a thousand inscriptions and its walls ranging from the 7thcentury A.D up to modern times. These if properly analyzed, give us a continuous during the ages. The earliest inscription found in the tirumala temple mentioned the birth of a prince Vijayaditya belonging to the Banas, who were feudatories of the pallavas (9429-T.T.). This prince is said to have made a gift to Lord Vishnu at Tiruchanur.

The most famous early epigraph of tirumala is that of the pallava princess Samavai, who presented to manavalapperumal costly jewels such as tirumudi, malai, udarabandham, bahuvalayam, karai and prabha. She also arranged for the daily offering of a plate of cooked rice and holy abhishekam to the Lord on the occasion of two Sankrantis and the two Vishnu Sankrantis (18T.T.). This princess refers to the 14th regnal year of Mahender Permanadigal. The language used about this king would appear to indicate the great Pallava emperor Mahendra Varman, father of Mamalla Narashimhavarman, in which case the date of this epigraph would be reckoned as the beginning of the 7th century A.D.

There are also inscriptions of Parantaka1; the Chola ruler Rajaraja1 is also represented by the three epigraphics refers Parantakadevi Amman who presented to Sri Venkateswara a pattam weighting 52 kalanjas of gold and set with six rubies diamonds and 29 pearls. Of the times of Rajendra Chola, there is a very detailed epigraph giving the records of an enquiry about the non-observance of a nimandap padi, a daily food offering made to the Tirumala temple. Fragments of Kulottunga’s historical inscriptions are also available. There is an epigraph of Sundara Pandya, the famous Pandyan emperor.

The Tirumala temple received special devoted attention from the various royal families of the great Vijayanagara and the temple entered upon phase of unprecedented glory and growth during this period. We get extensive details regarding the type of temple administration, the economics of the temple offerings, the modes of capital investment, of money received as offerings to the Lord, the system of land tenure and crop sharing, the various details connected with fairs, festivals utsavams, prasadams, in addition to other details of kings, ministers, religious heads, acharya purushas and the common man from the epigraphs of the Vijayanagara period.


History, The Sacred Vishnu Sahasranamam

Reciting the name of the Lord is said to be the easiest way of attaining him. Ancient scriptures have laid down margas for attaining the lord which are suitable for various eras in the evolution of the world. The lord was realized and attained by meditation in the krita yuga, by performing sacrifices in the treata yuga and by performing worship in the dwapara yuga. In the kali yuga, the Lord is attained by mere recitation of his name. Nama-sankirtan is the easiest means towards god-realization as it does not require control of senses, money or help from others. Even in the mad rush of modern living one can constantly recite the Lord’s praise while commuting to work, doing household chores and while composing the mind to sleep.

Reciting Lord’s name compels him to manifest himself. The lord is said to be “Stuthi stotharana priyaha” i.e., he is enormously pleased when devotees sing his praise. The charitras of Gajendra, prahlada, draupadi are moving portrayals of potency of prayer which brought the lord to their aid. In the Ramayana, Sri Hanuman shines among the mahatmas portrayed in the epic like an illustrious gem mounted on the pendent of a beautiful ornament. Each of the characters depicts immense love and devotion to the lord. Hanuma outshines all of them and performed treats that are practically impossible, like leaping over the mighty ocean and lifting the sanjeevani hills. This enormous power was attained by reciting the Lord’s name incessantly. Sri Rama himself had to build a bridge to cross the ocean. The Lord’s name is thus more powerful than the lord himself.

Sage Valmiki was a hunter who made a living by killing animals. He received upadesa of Rama Namam and turned into a saint whose epic verses Ramayana will continue to be chanted by bhaktas for all times to come.

In any sedhana, it is very essential to closely follow our Acharyas and adhere to the path shown by them. Among religious texts, Mahabharata, bhagavad Gita and Vishnu sahasranamam which are all works of sage veda vyasa enjoy undisputed authority and are studied with great devotional fervor. Sage veda vyasa is reversed as an amsa of Sri Maha Vishnu himself. (Vyasaya Vishnu rupaya vyasa rupaya vishnave).


Amongst the works of sage Vyasa, Vishnu saharanamam is the most popular work which forms part of nithya anushtana for hindhus all over the world. Elders at home and great Acharyas recommend daily recitation of Sahasranamam as a ‘raksha’ that protects us from all evil in the mortal world and as the easiest means to attain the lord and find eternal peace.

The sanctity and special significance of Vishnu sahasranamam is due to the following reasons.

  1. It was strung together by the great sage Vyasa and is the essence of Mahabharata.
  2. It was given as upadesa by Bhishma, who lived a life of sacrifice with his heart suffused in divine contemplation. He was a teacher par excellence.
  3. The upadesa was given to a fitting disciple Yudishtira- the very embodiment of dharma.
  4. It was recited by Bhishma ripe in age, bhakti, wisdom, lying on his death bed in the kurukshetra battlefields.
  5. Yudishtira was urged by lord Krishna and sage Vyasa to approach Bhishma and seek his last upadesa. The head of the kuru family, the towering pillar of strength, was on his bed. There was a danger of all his knowledge perishing with him.

Bhishma introduced the thousand names by saying that he considered this as highest among the dharmas and his creed of faith. The Lord Sriman Narayana is

Paramam yo mahat tehah

Paramam yo mahat tapah!

Paramam yo mahat brahma

Paramam yah prayananam!

Paviotranam pavitram yo

   Mangalanam cha mangalam!

Sriman narayana is the illustrious one, even the sun shines with light borrowed from him. He is the supreme almighty who is ruler of all. He ia omnipotent. His auspicious attributes are limitless.

Tasya loka- pradhanasya

Jagannathasya bhoopathe

vishnor nama sahasram me

srunu papa bhayaa phaham

Said bhishma “hear from me the thousand names which remove sins and drive away fear-of that Vishnu, lord of the universe ruler of the world”.

The Bhagavad Gita and the sahasranamam were both given as upadesa in the battlefield and retold by sage vyasa as parts of Mahabharata. The bhagavad gita is sacred as it flowed out of the lord’s own mouth. The gita is wisdom in a nutshell. Attaining wisdom is impossible without studying Gita. Says thirumazhisai azhwar,

“seyan aniyan siriyan miga periyan

Aayan tuvaraikonai ninra mayan

Anrodiya vakkadanai kallar

Ulagathil edilaran mei gnanam”

The Gita has been interpreted by countless saints of various schools of philosophy. The speciality of sahasranamam is that it was recited by bhishma to yudishtira while Sri Krishna himself listened to it and was retold by vyasa. It is varying easy to learn by heart, especially with srimath M.S Subbalakshmi’s very popular recital available in the form of audio records. There are many authoritative commentaries to it. Adi sankara’s commentary is the earliest known. In his Bhaja Govindam stotra, sri sankara places sahasranamam on par with the gita. (geyam gita nama sahasram). Gita has to be understood and meditated upon. It has to be assimilated and practiced. What is said in the sahasranamam has to be only recited to attain the lord. Sri ramanuja instructed his principle disciple parasara bhattar to write a detailed commentary to Vishnu sahasranamam which is in tune with the sri vaishnava philosophy. It is known as bhagavad gana-darpana.

There are nearly 1030 names in the verse. The commentators take some of the successive names together as one. Therefore the total comes to thousand. In this coupling of names to explain, there are different between adi sankara’s and bhattar’s approach. There are 960 names in single words (Bvisvam,vishnur), 6 names which can be taken as single or two together (havir,harih), 30 eka-names which are made by more than one word(mukthanam parama gatih).

Reciting the thousand names of the lord has been the sadhana performed by all our acharyas and the azhwars. There are many references to this in the verses of the azhwars. Periyazhwar who sang the thirupallandu to the lord invites all bhagavatas to join him in reciting the sahasranamam.

“Anda kulathukku adhikpadiyagi asurar irakkadarai

Indal kulathal eduthu kalainda iIruliya kesan thanakku

Thondakulathil ullir vandadi thozhudu ayira namam solli

Pandai kulathai thavirndu pallandu pallayirathandenmine”.


Periyazhwar also refers to his daughter andai constantly meditating on the lord reciting his thousand names “teri teri ninrayiramper devan tiram pidatrum”

Thirumangai azhwar sings of bhakta prahlada constantly reciting sahasranamam (“palliyil odi vanda than siruvan vayil or ayira namam”) nammazhwar also makes numerous references to the lord as “namam aayiram etha ninra narayana’, “namamor aayiram tholum or aayiram’.

Reciting sahasranamam is beneficial by itself. Yet to derive the full aesthetic appreciation and benefit, its recitation should be done with understanding of the meaning each name by studying the commentaries.

The specialty of Vishnu sahasranamam is that it can be learn and recited by all without any discrimination based on caste or breed. The sacred name of sriman narayana recited as sahasranamam is very sweet to ear and gives relief from the three-fold shadows, from all fears and serious diseases. It gives happiness and eternal peace. 

Sankirthya varayana sabda mantram

Vimuktha duhkkas sukhino bavanthi


History Behind Tirumala Tirupati TTD Temple

The earliest reference that we are aware of to the Tirupati temple is found in the Sangam literature. Most of the references are to Vengadam in general and not to the temple in particular; but one reference can be accepted as specifically to the temple. It says that Vengadam is prosperous because of the festivals Celebrated in it.

This may be taken as a clear reference to the annual festivals which have been a feature of the temple even from the beginning, for almost all the Puranas say that as soon as the temple at Tirupati was constructed by Tondaman Raja, he instituted the festival to the God. Tirumalisai Alvar, who belongs almost to the same age, makes specific reference to the festival, of Onam. This is otherwise called the Brahmotsavam, because it was inaugurated by Brahma.

Vengadam or Tirupati is frequently mentioned in the poems of the early Alvars. Although they often refer to the God in general terms as Vishnu, still from the way in which they refer to the God we may conclude that they have unmistakably the God at Tirupati in their mind.

Poygai Alvar says that the God at Vengadam is in a standing posture; he further says that God Vishnu is in the heaven on earth in Vengadam. Again he says that the great snake, Adisesha, serves Vishnu as an umbrella when he walks, athrone when he sits, as sandals when he stands, as bed when he lies down. He also serves as a fine silk vestment or pillow in bed.

Bhutatta Alvar similarly describes Tirupati as a place where Vishnu appears in a standing posture. Pey Alvar refers to the God at Vengadam as being the Lotus-born (Lakshmi) on his chest. These Alvars identify the God at Vengadam with other incarnations of Vishnu, like Varaha, Trivikrama, rama and Krishna. They describe him as a young boy and call him ilamkumaran, Gopalaka(Govinda). This last statement is significant and will be referred to again later on.

The Puranas say that God Vishnu, by his own choice, came to live in seclusion on the hall of Tirupati in his loneliness caused by the departure of goddness Sri from his side, owing to the insult caused to her by the touch of the foot of Sage Brigu. After some time, he assumed the form of Srinivasa for showing himself to a devotee who had been performing penance for him.

While Srinivasa laid concealed in an anthill, a cow of the king of the locality, going to graze on the hill, emptied her udder on the anthill daily and returned home dry. The king got information of the phenomenon and discovered God after digging the anthill. He built a temple for God at the spot and Srinivasa condescended to stay in it.

History Behind Tirumala Tirupati TTD Temple

The ancient tamil work, Silappadikaram, refers to Tirupati and the God in the temple there. The statement in the work must carry weight for contemporary history, especially as it was written by a non-Hindu. It describes the God at Tirupati as standing majestically on the high hill of Vengadam, which is full of streams, like a blue cloud, with red eyes and dressed in flower garlands, holding the fearful discus in one hand and the milk-white conch in the other.

Tirumalisai Alvar was a contemporary of the first three Alvars. In his poems he several times refers to Tirupati and god on the hill there. He says that both Brahman and Siva were among the worshippers of Vengadam and that the hill at Vengadam was full of streams. He also says that the celebrations of the Onam festival are a regular feature of Vengadam. We know that the festival on the day of this asterism is peculiar to Tirupati. This Alvar also refers to the God at Tirupati as a young one (Kumara).

Nammalvar and Periya Alvar, no doubt, refer to Tirupati but their references are more or less of a general character and give us no details of a realistic character as we find in the early Alvars. The same remarks apply equally well to the work of Alvar, a ruler of Chera country, has written some poems on the god at Tirupati but he does give any specific details in them, in relation either to Lord or the worship in the temple.

He longs to render devoted service at the holy shrine of Tirupati and would wish to be anything on the hill-a-water-bird, a fish, a menial servant, the champaka tree, or a door-step. From the words of the Alvar we may infer that Tirupati in his time occupied such a high place among the holy places of Vishnu as a royal monarch should aspire to be at least a doorstep in it. Tiruppan Alvar refers to Vengadam twice in his poems. Although these references too are of a general nature, they still indicate that the image enshrined in Tirupati is Vishnu.

Unknown Facts About Tirumala Tirupati Temple

Tirumangai Alvar, in his poems, makes reference to the God at Vengadam more than a dozen times, but most of them are of a general nature. In one place, he refers to God as teaching the secret mantra of the worship of Vishnu to Tondaman chakravarti. There is another reference in which God at Tiruvengadam is said to be Krishna, who helped the Pandavas.

Two inscriptions of the Pallava period relate to gifts by some lady. She made many presents and endowments and desired that their management should be put under the direction of the sri vaishnavas. Another inscription of the period relates to the gift of some land for the purpose of the festival on Margalidvadasi i.e., the 12th day of the bright fortnight in the Margali month (December-January). One inscription of the time of Rajendra chola1 dated 1018 A.D.refers to an official enquiry conducted in regard to the arrangements for carrying on the worship in the temple of God at tiruvengadam.

After relating the place and nature of the enquiry, the inscription records the decision of the officer who conducted the enquiry and concluded with the remark that the decision was accepted by the Sri Vaishnavas, one of the inscriptions of the reign of kulottunga 1. (1070-1148A.D.), which refers to the gift of milk and curds to God by a lady, refers to the god in the temple as tiruvayppadi tirumalai Alvar, which means “the lord of the cowherd village on the hill”. This is a clear evidence of the fact that, in the time of kulottunga1, the god was regarded as an aspect of Krishna (Vishnu) as by the Alvars.

We thus see that the temple of Tirupati is a very ancient one and there has been a continuous tradition that the shrine in vengadam is dedicated to Vishnu.the sangam literature, the Puranas and epigraphically records support the tradition. The fact that the Tirupati temple is not included in the thousand famous Saiva temples and that no saiva saint. Refers to it, also supports the Vaishnava tradition.

Notwithstanding the continued tradition and the literary and epigraphically evidence in support of it, doubts are still entertained in some quarters regarding the original vaishnava nature of the icon or the masculine form of the archa. It may be worthwhile to examine some of the arguments urged by the dissenters and expose their futility.

In the month of Margali, every day, early in the morning God is worshipped with the tender shoots of the Bilva tree. No doubt Bilva-shoots are usually made of in the worship of siva and they are said to be dear of him. That does not mean that they should not be used in the worship of Vishnu. There are lots of flowers used in the worship of both the gods. On the other hand, worship with Bilva shoots is expressly enjoined for Vishnu in the Dharmasastra in the month of Margali Resemblance of the shoot to the three eyes of the God.

Similarly the represents of god as having matted hair not prove that it should be that of Siva. As a matter of fact the icon of srinivasa has no matted hair but only disheveled hair. Again matted hair is not an invariable attribute of Siva a certain style of the icons of Vishnu always included matted hair in it.

Mystrey Points About TTD Temple

In all the portraits of the Gods, whether drawn or painted, the hair is always represented in loose locks expect those of Siva. Loose or untied hair does not necessarily mean matted hair. Want of acquaintance with the sastra leads to misinterpretation of facts.

Among the various names of the hill on which the temple is situated, there is one by name Vrishabhachala. Vrishabha(Nandi) happens to be the vehicle of Siva. It does not follow ipso facto that everything that has that name should be the vehicle of Siva, and any temple on the hill with that name should necessarily be of Siva. Though Vrishabha is connected with Siva as a vehicle, it is also connected with Vishnu Siva as a vehicle; it is also connected with Vishnu as his enemy. Vishnu killed a demon named Vrishabha on this hill and in compliance with his request dibbed the hill as Vrishabhachala. The circumstances under which the hill acquired the name are described in detail in the Purnas.

There are ornaments in the form of snakes on the upper arms of the idol of Srinivasa on the hill. If is true that Siva wears snakes on his body but this does not mean that no other God should have ornaments in the form of snakes. It is common with females of many castes and creeds to wear ear-ornaments in the form of snakes. Further, Vishnu has every right to wear ornaments in the form of snakes as the snake, Adisesha, serves him in various forms. If it can serve as his upper garments, I do not see any reason why it should not serve as an ornament. But in fact the actual icon of Srinivas has no snake-ornaments on its arms.

Aayaanthu nityanuditaa janathaa bhavantu

Raashtre sthiraaseha vilasantu sadaiva lakshmyah II

Saraswathidevi blessed him as follows-

“My son!

May all your adversities be removed!

May the sinful desires be destroyed!

May you get immense happiness!

May your people be happy!

May the wealth remain steadfast in your kingdom! ”

And then disappeared.

Meanwhile the sun has risen. People awoke. The maids in the palace thought that Padmaleela has come back from heavens again. They were very pleased and embraced her. The people in the kingdom started informing each other that Padmaleela had attained spiritual powers and with them, she brought the king back to life again and also brought another wife to him. Many such similar stories had started to spread amongst them.

King Padma, who was reborn, is still in confusion. He started to understand the happenings through others Pleased that he was reborn again. Did all the rituals prescribed for such an event. His ministers, subjects, the other rulers under him – all gathered together again to perform another coronation ceremony to him as their king, with much gaiety and happiness.

In the company of his two wives, the king gradually becomes a realized soul and these three realized souls spent their time in self-analysis, while in the external life, the king ruled for several years to the satisfaction of everybody and ultimately all the three attained total liberation

Yadudayavasadam vidagdha mugdam

Samuchita maatmahitam cha pesalam cha l

Tadakhila janatoshadam swaraajyam

Chiramanupaalaya sudampati vimuktau ll

Anrodiya vakkadanai kallar

Ulagathil edilaran mei gnanam”

The Gita has been interpreted by countless saints of various schools of philosophy. The speciality of sahasranamam is that it was recited by bhishma to yudishtira while Sri Krishna himself listened to it and was retold by vyasa. It is varying easy to learn by heart, especially with srimath M.S Subbalakshmi’s very popular recital available in the form of audio records. There are many authoritative commentaries to it. Adi sankara’s commentary is the earliest known. In his Bhaja Govindam stotra, sri sankara places sahasranamam on par with the gita. (geyam gita nama sahasram). Gita has to be understood and meditated upon. It has to be assimilated and practiced. What is said in the sahasranamam has to be only recited to attain the lord. Sri ramanuja instructed his principle disciple parasara bhattar to write a detailed commentary to Vishnu sahasranamam which is in tune with the sri vaishnava philosophy. It is known as bhagavad gana-darpana.

There are nearly 1030 names in the verse. The commentators take some of the successive names together as one. Therefore the total comes to thousand. In this coupling of names to explain, there are different between adi sankara’s and bhattar’s approach. There are 960 names in single words (Bvisvam,vishnur), 6 names which can be taken as single or two together (havir,harih), 30 eka-names which are made by more than one word(mukthanam parama gatih).

Reciting the thousand names of the lord has been the sadhana performed by all our acharyas and the azhwars. There are many references to this in the verses of the azhwars. Periyazhwar who sang the thirupallandu to the lord invites all bhagavatas to join him in reciting the sahasranamam.

“Anda kulathukku adhikpadiyagi asurar irakkadarai

Indal kulathal eduthu kalainda iIruliya kesan thanakku

Thondakulathil ullir vandadi thozhudu ayira namam solli

Pandai kulathai thavirndu pallandu pallayirathandenmine”.

Periyazhwar also refers to his daughter andai constantly meditating on the lord reciting his thousand names “teri teri ninrayiramper devan tiram pidatrum”

Thirumangai azhwar sings of bhakta prahlada constantly reciting sahasranamam (“palliyil odi vanda than siruvan vayil or ayira namam”) nammazhwar also makes numerous references to the lord as “namam aayiram etha ninra narayana’, “namamor aayiram tholum or aayiram’.

Reciting sahasranamam is beneficial by itself. Yet to derive the full aesthetic appreciation and benefit, its recitation should be done with understanding of the meaning each name by studying the commentaries.

The specialty of Vishnu sahasranamam is that it can be learn and recited by all without any discrimination based on caste or breed. The sacred name of sriman narayana recited as sahasranamam is very sweet to ear and gives relief from the three-fold shadows, from all fears and serious diseases. It gives happiness and eternal peace.

Sankirthya varayana sabda mantram

Vimuktha duhkkas sukhino bavanthi