3

SAPTHAGIRI 3
 TIRUMALA TIRUPATI DEVASTHANAMS, TIRUPATI

SRI LAKSHMIVENKATESWARASWAMYVARI BRAHMOTSAVAMS, DEVUNI KADAPA

Date Day Day Utsavam Night Utsavam

17-01-2018 Wed Deeksha Tirumanjanam Ankurarpanam
18-01-2018 Thu Dwajarohanam Chandraprabha Vahanam
19-01-2018 Fri Suryaprabha Vahanam Peddasesha Vahanam
20-01-2018 Sat Chinnasesha Vahanam Simha Vahanam
21-01-2018 Sun Kalpavruksha Vahanam Hanumadvahanam
22-01-2018 Mon Muthyapupandiri Vahanam Garuda Vahanam
23-01-2018 Tue Kalyanotsavam Gaja Vahanam
24-01-2018 Wed Rathotsavam Dhooli Utsavam
25-01-2018 Thu Sarvabhupala Vahanam Aswa Vahanam
26-01-2018 Fri Chakrasnanam Dwajaavarohanam, Hamsavahanam
27-01-2018 Sat --- Pushpayagam

4
4 DECEMBER, 2017
 Govinda in Goda Devi's Pasurams
- Smt. Prema Nandakumar - 7
Goda Devi - Tiruppavai
- Dr. G.S.R.K. Babu Rao - 13
Swamy Pushkarini
The Supreme of all the Sacred Tirthas
- Prof. Rani Sadasiva Murty - 18
Vaikunta Ekadasi
- Dr. T. Viswanadha Rao - 20
Adhyayana Utsavam at Tirumala
- Smt. N. Kalpana - 23
Goda's Life in Nine Devotional Paths
- Dr. C.V. Sulochana - 31
Thiruppanalwar on Tiruvengadam
- Smt. Radha Muralidhar - 34
Dattatreya - The Incarnation of Trinity
- Smt. P. Archana - 38
Sri Adikesavaswamy Temple, Sriperumbudur
- Sri I.L.N. Chandra Sekhar Rao - 40
A Brief Introduction about Charaka Samhita
- Dr. Suma S.S.Joshi - 42
Life Itself is Yajna
- Smt. A. Geetha Veeraraghavan - 44
Srivari Friday Abhishekam at Tirumala
- Sri A. Ramakrishna Deekshitulu - 46
Naama Samkeertana
- Sri Venkata Balasubrahmanyam - 51
Puzzle
- Sri T.S. Jagan Mohan - 53

Front Cover : You are pervading in all and all the visible forms belong to Yours,
Oh! Hari!! the Lotus Eyed One!
Back Cover : Oh! Lord Venkateswara!! I Take Refuge in Your Feet !!
- Mehandi Painting, Artist : Sri A.S. Hemanthababu, TTD.
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SAPTHAGIRI 5
 IAL ANDALS DIVINE LOVE TOWARDS LORD !!
OR
IT
ED True devotion, which is considered as pure Bhakthi, made Andal get married to Lord
Ranganatha. Her divine songs (pasurams) reveal the divine love towards Lord.
Sri Andals pure love made her somehow to attain Lord. She aimed always to live with
Perumal, which is eternal. Vellai vili sangu idangkaiyil konda vimalan enakku uruk-kattan
ullam pugundu ennai naivittu naalumu yirpeidu koottattuk kanum kall avizh chenbagappu
malarkodi kalittisai paadum kuyile!mella irundu mizhatri mizhatradu en Venkatavan varak
kuvai She asked the cuckoo bird to sing sweetly and melodically. She is longing for
Lords darshan and is now feeling the pain of living away from him.
Lord finally accepted the prayers of Sri Andal. Lord asked Vishnuchitta to arrange for
wedding. Vishnuchitta or Periyalwar was wondering how to arrange the divine marriage.
So, he delayed in confusion. Sri Andal could not bear the delay. She sends message to Lord
by her maid. These are called beautiful Pasurams of Sri Andal.
The primary song contain 11 pasurams, which starts with Varanamaayiram explain
the South Indian Wedding in detail. Sri Andal expresses that she dreamt about the marriage
with Lord Krishna. These Pasurams show the scenes of South Indian Wedding. These are
very popular and being sung in South Indian marriages even today. Sri Andal is a classic
example of Divine love. The Poetic style with all Bhavas (emotions) especially the Shringara
(Romance) is highlighted in these pasurams.
Tiruppavai has 30 divine songs (pasurams). Each pasuram has 8 lines. The girls go
to each house to wake up other unmarried girls early for holy bath and pray Lord to get good
husband. This practice is being done during winter and in the month of Margazhi.
From her young age, Andal fell in love with Lord Krishna. She herself imitated as a
Gopika of Vrindavan and was playing with Krishna always. She disguised herself as Gopika
and made her father Vishnuchitta (Perialwar)s house as yadava kingdom and made him the
King of Yadavas. She made her friends as Gopikas of Vrindavan and celebrated utsavams
like Vrindavan Gopikas. These pasurams are collectively known as Tiruppavai. The style,
beauty and the music reveal the ancient practices and rich Indian culture.
As part of her marriage with Sri Krishna, Andal got rid of unwanted desires. She led
simple living, expressed divine love towards the Lord. The entire poetic writings are in the
form of Nayika Nayaka bhava (emotion), show the way to express spiritual feeling. This
bhava made her attain Supreme Lord, which is highly appreciable. Even today, Andals
poetry is highly commendable in Tamil literature and she still lives in the hearts of true
devotees.

6 DECEMBER, 2017
 DIVINE FESTOONS

Andal was the foster-child of Perialwar. She

has praised Lord Venkateswara in sixteen
pasurams. She sent messages to the Lord through
the clouds. She gave expression to the aspiration
of love which is part of the Nayaka-Nayaki bhava.
Daughter of Sri Perialwar, Sri Choodi-kodutha
Nachiar (Goda Devi), as her love for the Lord
overwhelmed her completely, she tried to gain his
attention in various ways. But as they did not work,
her aspiration became very strong. So she
conducted the Tiruppavai vrata throughout the
Margasirsa month and awaited His grace. But still
He did not come to her and so she was unable to
bear her life. So she decided to pray to Manmatha
who is famous for bringing together a separated
couple. So now she wished to get his help in
coming to the Lord. In this pasuram she says: O
Manmatha!I am saluting you and your younger
brother. In some way or other you must help me
perform service to Lord Venkateswara, she
prayed.
O Manmatha! We have observed vrata
throughout the Margasirsa month. During this Thai
month, we have cleaned the place where the Lord
comes, and decorated it with lovely, circular
pictures. In the first fortnight of Magha month, we
have taken soft sand and by decorating the street
where he comes with all that is beautiful and

7
SAPTHAGIRI 7

appropriate to his handsome figure we
hope to survive. So we have prayed to
you and your younger brother,
(Jambavatis son) Samba. Therefore O
Manmatha, who is the very image of
grace! Do take me to Lord Venkateswara
who holds in his hand the unequalled
Sudarsana that spits destructive fire on
enemies!
(1-1)
Following the emotive significance
of this pasuram, the Tiruppavai taniyan
says: Do make me remain close to
Venkateswara.
Goda Devi was born in the family
of devotees who gather Tulsi leaves and
offer the garland made of them to the
Lord. But now, she decides to offer to
Manmatha what he likes, like gathering
Datura flowers and milkweed flowers,
that are appropriate to the Rajoguna of
the Kamadeva, This way she hopes to
gain servitude to Lord Venkateswara
through Manmatha.
O Manmatha! Thrice a day I shall
bring sweet smelling Datura flowers and
Milkweed flowers and salute you. If you
do not fulfil my hearts desire as the fruit
8 DECEMBER, 2017
of worshipping you, do not earn the curses of a person whose
desires were not fulfilled by you. Think of the name Govinda
and aim your bow decorated with flowers and send me directly
to Lord Venkateswara.
(1-3)
O Cupid! Manmatha! I am going to bring scented Datura
flowers and Milkweed flowers and I am going to worship you.
If you do not fulfil my desire, my heart will feel tortured.
Actually Manmatha never fulfils our prayers. He is a false
god. So will I have to proclaim all over the world cursing you.
Avoiding such a fate, get yourself a good name, O Manmatha!
I am telling you what you should do. Aim your arrow decorated
with flower bunches to trace the name, Govinda who was
crowned for saving us, you must help me join the wonderful
flame known as Venkateswara.
Commenting upon this pasuram, the great
Periyavachan Pillai gives two beautiful
explanations. Aiming the honey-
dripping flowers themselves as
arrows and thinking writing
the name of Govinda in that
arrow, in my heart.
Of this, the first
explanation
Write the name
Govinda in that arrow
and aim it at him and thus
tell him that this name is
constantly repeated by
Goda Devis heart, and thus
make him have
compassion on her and
join her.
Or another
explanation:
Write on your
arrow His
name Govinda,
aim it at me, make
my heart remain
immersed in Him, and make me become one with Tirumala. Like living in the city of Ayodhya with all
Him. Like Hanuman giving Sita Devi the ring that the citizens, he resides in the city of
had inscribed on it the holy name of Rama, like an Tirukannapuram. Finding no difference whether he
Acharya inscribing the sign of Chakra on the body lived in the forest or a city
of the disciple and giving him the name of a servitor Vanavaasomahodayah He has the way of
to the Lord, you should aim the arrow with his name enjoying both experiences sweetly. He who is the
at me and surrender me to the Lord. Like Sita Devi Supreme Lord and enjoys the company of the
feeling happy seeing Ramas ring, I too will feel Nityasuris, changes his personality completely, He
comforted seeing him in separation this is had incarnated as the brahmachari Vamana, and
indicated here. even took to begging and sanctified all the worlds
by the touch of His Holy Feet. If such a Lord with
For the second explanation "if you write
his illimitable compassion would surely come fast,
His name in your heart and decide to arrange for
seize my hand and embrace me, you must come
my joining Him, by inscribing His name in your
together: that is, you must help his coming fast
heart, you would also have compassion on me
and taking me to Him.
because of the power of His name. Then you will
understand a little about my suffering. You will feel Without getting tired. That is, without feeling
kindly towards me. And so you will definitely see to miserable that He had to leave the Supreme Abode
my joining the Lord. There is no doubt about it". and come to this world of human affairs.
Or one can explain thus: Writing His name In the fifth decade of NachiarTirumoli,
in your heart, make me His possession, and join conversing with the Conch Panchajanya Goda Devi
me to Him who is the Possessor. Thus there is no spent some time. Her repeated queries elicited no
end to our enjoyment when we look at the various
possibilities signified in this pasuram.
Perhaps touched by the doubt whether I
desire Him or not, He has come to Tirumala,
standing there waiting. That is why I am suffering
like this. Understanding my aspiration, coming here
fast he must make me one with Him allowing no
delay, is the desire of Goda Devi in this pasuram.
If Lord Vamana who resides happily in
Venkata Hill in the forest and the city of
Kannapuram will come running speedily and
embrace me, come together, O lines of
the Koodal.
(4-2)
O kindly God! (God who
brings together lovers).Like living
with Rishis in Dandaka forest, or like
residing with the cowherdesses in
Brindavana, the Lord resides in

SAPTHAGIRI 9
helpful reply from the Conch. Therefore her anxiety of separation Are you in need of an influx of
from the Lord became acute. That was the rainy season. Dark compassion for my sake? Are you not
clouds everywhere on the sky above Tirumala thundered. Their by nature kindly? Cannot you open
dark colour gave her a feeling that the Lord of dark hue would your mouth to say a kindly word for
have come too. Goda Devi asked them whether the Lord also my sake? Surely you know about
Venkateswara. You rain gold and
had come with them, The clouds gave no reply. So she
gems for others. Cannot you say a
requested them to go to the presence of her Lord Venkateswara
word on my behalf? laments Goda
and inform Him of her condition. This decade is entirely about
Devi in this verse.
how she sent the clouds as her messenger.
(8-2)
The first pasuram of this decade, when Goda Devi
O clouds dark in colour! Have
questioned, O clouds that are covering the entire space of the
you to learn of generosity now for my
sky! Did my Lord Venkateswara also come with you to this
sake? You are by nature generous.
place? The clouds did not reply and tears began flowing from
Without anyone asking for it, you rain
her eyes. She said: Is it proper for him to make me suffer thus?
precious pearls and gold. Cant you
Go and ask him. say a word on my behalf when I lie
O clouds that appear as a blue canopy raised above! My down at your feet and pray? Surely
Lord resides in Venkata Hill which is very cool due to the you know of Venkateswaras ways.
innumerable streams and holy rivers on the mountain, who is Cant you say something? The fire of
of the same blue complexion such as yours, did he come with bhakti I have for the Lord is not only
burning up my body but is also
you? Is it fun for my lord who is most compassionate to make
entering my inner being and burning
me drown thus in tears? Tell me! Thus did Goda Devi complain
it up. Moreover, the southern breeze
to the clouds.
is adding to the fires fury and it is
destroying me. How long should I
suffer so caught between these two?
Goda Devi lamented further:
O clouds who are kind by
nature! Due to separation from my
lover, the brightness of my complexion
has changed. My mind and sleep
have left me.My beautiful body has
lost its sheen. I cannot survive even
for one more moment.
(8-3)
Because of separation from my
Lord, the sheen of my body has grown
dull.The bangles have fallen away
from my wrists, mind is in a confusion
and so I am not able to sleep. How do

10 DECEMBER, 2017
I explain how my body has lost all beauty will grow healthy again and would be able to wear her
and I keep suffering thus? Though I want to bangles such is the inner meaning.
survive this separation by singing praises
The Lord had begged from Emperor Mahabali for
of my Lord, is it possible to keep alive by
three spans of earth to safeguard the gods who had called
singing of the Lords great qualities in this
out to be saved. This Lord resides in the Tirumala Hill.
condition of losing my colour, my looks and
Havent you spread all over the sky above the hill? Like
my bangles? Do tell me.
wood apples whose pulp has been eaten away by big
GodaDevi tells the clouds that are insects, Lord Narayana has entered me and torturing my
moving in serried formation above the heart has taken away all my good. Please inform Him of
Tirumala Hill: my sad condition. Thus Goda Devi lamented to the clouds.
The Lord had torn apart the heart of O clouds who wander on the skies of Tirumala like
Hiranyakasipu to save his devotee. the elephants that worship Venkateswara daily and have
Forgetting that, my Lord is allowing me to thus grown proud. I live on in the hope that the Lord will
suffer though I have devoted myself totally accept my services even as he does all servitude from
to Him.Go and tell Him to return my bangles Adisesha who is with him. I believe in the truth of his words,
that he has stolen. maasuchah, do not fear.
(8-5) In this last pasuram Goda Devi lists all the
O clouds that cover the entire sky as good one gains if they repeat this decade.
if you have devoured it and are wandering Whoever sings with devotion this
there! What is the use of your raining sothat group of ten verses indited in Tamil
honey rich flowers get scattered all over the by Goda, daughter of the
place? Is your aim only to torture others? Puduvai chief, will gain
Should you not make sufferers lave in the kainkarya to the Lord even
ocean of happiness? Should you not as Adisesha who serves the
remove suffering and also grant happiness? Lord Venkateswara
It is not enough if you spread flowers that always.
increase my sorrow. You should also work
(8-10)
to get me united with the Lord. To remove
the sufferings of the world, my Lord
destroyed the hordes of asuras and tore
apart the body of Hiranyakasipu with his
powerful nails.Go and tell my Lord of
mysad condition and make him return my
bangles.
Of course the Lord giving back the
bangles he has stolen means listening
to her prayers, and granting her wishes!
Due to separation, her body has grown
very thin and the bangles have slipped
away. If the Lord grants her wishes, she

SAPTHAGIRI 11
 Following the manner in which Perialwars
daughter had prayed to the Lord Venkateswara
who rests on Adisesha in yoganidra, and gained
God-experience, the same can be gained by those
who recite this decade of clouds as a messenger
will gain the gift of eternal kainkarya to Lord
Venkateswara.
To gain relief from her separation, Goda Devi
went to the garden. There she saw jasmine flowers
which increased her pain of separation. Wherever
she turned her sight, there were different flowers
and each of them caused her increased pain. So
she closed her eyes. But despite closing her eyes,
the suffering would not cease.As she did not cover
hear ears, the songs of the koels poured into her
ears. Unable to bear them, she addressed the
birds: why are you screaming so noisily, paining
my ears? Enough, enough of your music! Please
stop all this noise!
Enough of your cackle, O singing Koels!
What song are you singing? You come and sing
only if Venkateswara gives me a new life. If the
12 DECEMBER, 2017
Lord who sports the Garuda flag comes and grants
me grace, you come and sing. Then I will listen to
your songs.
(10-5)
O koels who are singing without any care!
Now you must stop these screeches which are
harsh to the ears. What are these songs? Is this
the time to sing songs? Am I in a state to listen to
your songs? Ayyo, what kind of music is all this! O
sinful creatures! Enough of these songs. Dont you
get upset.
If the Lord comes here and grants me relief
and embraces me, you too can come here and
sing to your hearts content.
Do you question: How can we know when
the Lord comes to give you a new life?Hear me.
Announcement of the Lords coming can be
expected when Garuda comes dancing with his
wings unfurled. If you do not realise the Lords
coming even then, I will invite youand listen to your
songs. You need not doubt this promise.
Finding that the rains have come and the fire
of her anxiety is once again
rising high, she now calls
upon the rains.
O clouds! O rains! Just
as the craftsman covers a
mould on the outside with
clay and then removes the
wax so that it is a hollow
shell, so has the handsome
Lord of Venkatam carved out
my heart leaving it hollow.
Please shower upon me
plentifully so that the Lords
handsome figure gets
moulded in my
heart.
(10-8)
Periya Alwar Andal

For Sri Vaishnavites,

there are12 Alwars [Vaishnava
Gurus]. Of them, two hail from
Sri Villiputtur Vishnu Chitta
and Andal, foster father and his
daughter. Vishnu Chitta is also
called Periya [great] Alwar.

Periya Alwar s foster

daughter was Andal thaayyar.
She is the only Woman Alwar
among the Twelve Alwars. Sri
Krishna Devaraya, the
emperor of Vijayanagara
authored a prabandha
[classic], Amukta Malyada in
Telugu which deals with her
wedding with Sri Ranganatha.

The story goes like this.

Once Narayana wakes up from
his yogic sleep. Then his wife,
Bhoodevi asks him, Whom do
you love most in Bhoo Lok?
To this Vishnu responds, I love
those who worship me without
any desires and without any
demands. Then Bhoodevi
requests Him to grant her the
opportunity of taking birth in
Bhoo Lok to perform service to Vishnu Chitta brings her up in a very serene and pious
Perumal and sing His hymns. environment. He narrates her Bhagavath episodes. She helps her
Perumal grants her the wish. father in collecting flowers, making garlands, collecting tulasi [Basil]
That is how Vishnu Chitta finds leaves etc. The girl grows well and becomes nubile. She resolves
her in the flower shrubbery. herself that she would not marry any mortal but Perumal. Vishnu Chitta
Being childless, his happiness used to take garlands in basket(s) to the temple in the evenings. In the
had no bounds. He names her meanwhile, Andal makes a garland with the flowers and adorns herself
as kodai, which means with it and checks how it looks on her, looking at the reflection in a
beautiful garland . clear pond. Then she assesses herself whether she is a right match to

SAPTHAGIRI 13
Him. After this, she carefully puts it back in the basket. One
day, Vishnu Chitta happens to come home early and notices
what his daughter had been doing all along. He feels that
those flowers cannot be used for Perumal and there was not
enough time to collect new set of flowers. Hence he doesnt
perform pooja that day with flowers.
That night Perumal appears in the dream of Vishnu
Chitta and tells him that he likes to wear the garlands worn
by Kodai and orders Perumal that henceforth he should bring
garlands after they are worn by her. It was only then Vishnu
Chitta realizes the greatness of his daughter. Then onwards
she was called Chudi Kodutha Nanchar / Amuktya Malyada.
14 DECEMBER, 2017
When she declares that she would marry
Sri Ranganatha, Periya Alwar agrees to
that.
As directed by Sri Ranganath in
his dream, Vishnu Chitta takes Andal to
Srirangam. Similarly, the temple priest
of Srirangam is also ordered to proceed
to Sri Villiputtur in a regal way bring
Andal. Sri Ranganatha conveys his
willingness to marry Andal. As desired
by Vishnu Chitta the divine wedding was
performed in Sri Villiputtur.
Tiruppavai
Some researchers feel that the
foundations relating to Vaishnavism
were incorporated in Tiruppavai.
Tiruppavai is a writing describing
the vrat [religious ritual] undertaken by
the spinsters (milk-maids) to get a good
husband. This was rendered in 30
pasuras (stanzas). In Tamil, a poem that
is written in classical style and in lyrical
tradition with utmost devotion is called
a pasura. In Tiruppavai, there is a word
pavai at the end of each pasura, which
means a religious ritual. Some say, it
also means a song. That is why, the title,
Tiruppavai is quite befitting. Tiru is a
reverential expression. It is sung
devotedly and respectfully in the brahmi
muhurt of Mrugasira month. It is a very
strange wish to select God himself as
one's spouse. Radha, gopikas (milk
maids), Jayadeva, Annamaya, Meera
Bai etc., are devotees for such delightful
wish. Andal too acquires such a high
place in that tradition.
 Each of these thirty pasuras provides
us in-depth meaning, enlightenment, clarity,
natural beauty, ornate vocabulary etc.
Tiruppavai can be broadly divided into four
sections. Pasuras 1 to 5, dealing with
introduction to nature; 6 to 15, dealing with
the waking up of Gopikas; 16-20 series of
valourous episodes; 21-30 total surrender
to the lord. The last ten pasuras depict more
of the philosophy of surrender. Pasuras 26,
27 and 29 have great significance; especially
th
the 29 one delights us with the philosophy
of Vaishnavism.
Thus Goda became Amukta Malyada mukta
worn and removed, mala garland, da one who gives.
Goda Kalyan is performed in all Vishnu temples on Bhogi
day with fervour and devotion, especially in the South.
Sri Krishna Devaraya, the famous king of
Vijayanagara empire (16 th century) authored
Amuktamalyada, a prabandha, based on Goda Devi
story. This is the first prabandha which was entitled after
the heroine. He introduces the legends of Vishnuchitta,
Yamunacharya, Khandikhya and Kesidwaja to establish
the philosophy of Vishistadvaita.

Several eminent personalities in

Vaishnavism, such as Ramanuja, Vedanta
Desika, Manavala have sung them with
delight. Of these, Ramanuja was nicknamed
as Tiruppavai Jiyyar. An interesting story
about him: He used to sing Tiruppavai aloud
and sought alms from houses during
Mrugasira month. One day, he went to the
house of Periya Nambi [Maha Poorna] and
sang the 18thPasura, in which the opening
of the door was discussed. At that time, the
daughter of Periya Nambi opened the door.
Ramanuja felt that she was none other than
Neela Devi and sang the same Pasura once
again. In commemoration of that incident,
Pasura 18 is sung twice even today.

Ramanuja also ensured that

Tiruppavai is sung in Tirumala in front of
Srinivasas precinct during Dhanurmas in
place of Suprabhata. Vedanta Desika was
enthralled by Tiruppavai and had authored
Goda Stuti Manavala Mahamuni mentioned
Andal Mata as the foremost Alwar of all of
them in his work Upadesha Ratnamalai.

SAPTHAGIRI 15
Tiruppavai
There is a story about the genesis of Tiruppavai.
When Lord Vishnu was fed up with the conduct of humans
and decided not to don yet another avatar in Bhoo Lok
and remain in Archa Roop [statue posture], Bhoodevi took
it onto herself to teach human beings to worship God in
three different ways; FIRST through Keertan [singing],
SECOND Prapadanam seeking retreat in God in a natural
way, THIRD Swasmai Prasoonarpan ie., total surrender
of heart and soul.
During Dhanurmas Lord Vishnu opens his eyes
listening to the Tiruppavai pasuras. People recite the
pasuras from Tiruppavai and visit temples.
16 DECEMBER, 2017
The technique used by Goda Devi in
this work is very interesting. She uses the
art of persuasion to its core. She eulogizes
everyone for her passage to Lords
chambers. All of them inhale her flattery.
Under the guise of daunting wake-up call
to her friends, she praises the Lord in
several ways and also wishes the well being
of everyone around. Her mentioning of all
the episodes of Krishna leela [magical
deeds] and their significance is quite apt.
Andal begins in Pasura 5 the leela of
Lord Krishna, who was born in Madhura,
brought up in Gokul. After doing several
stunning heroics like slaying Pootana,
Sakatasura, Ashwasura, Bakasura he gets
back to Madhura to kill Kamsa. After
enthroning Ugrasena as King he relieves
the suffering of the people of Madhura.
First, she along with ten gopikas,
prays to the doorkeepers of Nanda Gopa.
Then she invokes Devi Yashoda, Nanda
Raj, Balrama et al. When they reach the
shayan mandir [bed chambers] of the Lord,
she very tactfully invokes His wife Neela and
the Lord and says that the sole purpose of
their visit is to seek certain items for
performing the vrat that they had
undertaken. In pasuras 19 and 20, her
sensual visualization of His celestial bed
and physical description of Swamy and
Neela are very aesthetic.
She blends very well the innocence
of a village belle and devotion in a skillful
way. Her strategy of persuasion is
exemplary. Thus, people can sing these
 items to be given to her and her companions
to perform the vrat, which is nothing but than
marrying Him. In the process in each Pasura,
she describes His celestial bed, its ivory legs,
milk troves, fruits, flowers, chandeliers etc. Her
description of Neela Devi is very sensual. In
Pasura 23, she firmly asserts that Lord himself
is Karta-Karma-Kriya [doer-event-process of
doing] for their vrat. That is exhibiting total
surrender and belief in His omnipotence.

Thus, if one examines Tiruppavai

critically and carefully, they can realise that it
was not a spontaneous rendering. It stands out
as a high philosophical and religious book. The
critical reader can perceive the hidden gems
in the endless milk sea with a churner. They
pasuras for pleasure and also delve deep into their
emit perplexing glea. The style of Tiruppavai
philosophical meaning. It is not just for scholars
is quite lucid.
alone. One can draw as much as possible, as per
their religious repertoire and vision.

Goda had the conviction that as a result of

the vrat she should be able to eat the ghee-laced
payasa along with the Lord. In later days, Sri
Ramanuja Acharya made this vrat very popular.
Women who wish to get married to the man they
love, perform this vrat during the Dhanurmasa.

From Pasura 19 onwards, she directly

addresses Lord. She very tactfully pleads for the 17

SAPTHAGIRI 17
y t nMn {Nle@ Tirtha and 7. Pandava Tirtha. A holy Dip in any
uNmy oyz ztoz@@ (lgm) one of these seven Tirthas will assure the devotee
Lord Sri Maha Vishnu, having left his abode a permanent place in Vaikuntha, the Divine Abode
Vaikuntha settled on the southern side of Swami of Sri Maha Vishnu. Here it can be observed that
Pushkarini, in the form of Sri Venkateswara along Swami Pushkarini is in the fore front of the Seven
with his beloved Divine Spouse Goddess Ramaa Tirthas of salvation. According to various accounts
Devi enjoying the serenity of its surroundings. we come across - every tirtha on the back of this
uNumy zWbzt|@ Divine Mountain is a second form of some sage or
tyN: {zMt|@@ (uzm) divine being or a devotee of Lord Srinivasa.
Accordingly, whose form is this Swami Pushkarini
In the pilgrimage to Tirumala Three things
is a question of curiosity for all.
are strongly recommended. Of which the first one
is taking holy dip in the Swami Pushkarini. The While there are several accounts in Vamana,
second one is - To have the Darshan of Lord Sri Brahmanda, Bahvishyottara, Skanda, Varaha and
Venkateswara and the third and the final one Padma Puranas praising the greatness of Swami
having the Prasada. These three are not available Pushkarini, the account found in Brahma purana
in any of the other regions of the three worlds. needs a special attention as it gives the details of
One among the twenty divine names of the the origin of this Sacred Tirtha on this
Sri Venkatadri is 'Tirthadri' i.e. the abode of sacred Venkatachala.
water places. As per the description in various Holy River Sarasvati : In the holy land of
puranas like Brahma Purana, Brahmanda Purana, Brahmaavartha there was a holy river named
Padma Purana, Varaha Purana and other Puranas Sarasvati. That river was the water form of Goddess
there are 1008 major Tirthas on the hill of this Sarasvati. She had a strong desire to become the
Tirumala out of which 108 have divine power of greatest of all rivers including Ganga. Once
fulfilling the desires of Sri Venkateswaras Pulastya, one of the Manasa Putras of Brahma
devotees. Among these 108 Tirthas there are only (The sons born from Brahma) reached the banks
SEVEN Tirthas which can grace the devotees with of Sarasvati River to do penance. She having been
Moksha. They are : 1. Swami Pushkarini, 2. Kumara in her deep penance to become the greatest of all
Dhara Tirtha, 3. Tumburu Tirtha, 4. Rama Krishna rivers in the universe did not receive the sage
Tirtha, 5. Akasha Ganga Tirtha, 6. Papa Vinashana Pulastya in a proper manner. He got angry with

18 DECEMBER, 2017
her and cursed her to have her desires unfulfilled.
He said that as the River Ganga is the best and
the holiest of all rivers Sarasvati can never become
greater than Ganga. When the sage cursed she
also reacted more angrily and cursed him to
become the father of demons. On hearing the curse
given by her he requested her to withdraw the
curse. Then she said to him, Of course my curse
cannot be reverted. So you have to get two demon-
sons who will be very frightening to all the regions
of the universe. But your son though is born in your
race as a demon he will be very humble and honest.
He will become beloved to Lord Vishnu.She
favoured him with such an alteration in her curse.
She continued her penance. Lord Vishnu was
pleased with her devotion and appeared before
her. She explained him how she was cursed by
Pulastya. Lord Vishnu assured her saying that she
need not worry about the curse of the sage. Though
she cannot become the greatest of all rivers
according to the curse of the sage she can become
the greatest of all Tirthas in the universe and
becomes the dearest one to Lord Vishnu.
Accordingly she settled on the Venkatadri as
Pushkarini on Dvadasi Tithi of the Bright Fortnight
of Dhanurmasa. On the southern bank of Swami
Pushkarini Lord Vishnu settled on this hill as Lord
Srinivasa. Because of the settlement of Srinivasa
this Pushkarini has become the holiest and the
greatest of all Tirthas in the Universe. Ever since
She, in the form Pushkarini, has been called Swami
Pushkarini.
On Dvadasi.... : Lord Vishnu further bestowed her
with another boon that on this auspicious day of
Dvadasi Tithi of Bright Fortnight of Dhanurmasa
all the holy Tirthas on the Earth will enter into this
Pushkarini and celebrate this as your coronation
day as the Lord of all Tirthas and call you 'Swami
Pushkarini'. As said by Lord Vishnu all the Tirthas
together declared this as Swami Pushkarini.
Vamana purana adds another interesting
episode related to Swami Pushkarini : Once the
sage Markandeya observed a peerless penance
in praise of Brahma and when he appeared before
him submitted his request to give him enough
energy to take a holy dip in all the holy Tirthas in
the Universe or to give him the Punya of taking
bath in all of them. Then Brahma told him to go to
Venkatadri and to take a holy dip in Swami
Pushkarini. He further said that it is equal to the
Punya that one can attain by taking holy dip in all
the Tirthas in the Universe.
Having been advised by Brahma the sage
had been to Swami Pushkarini and took a dip in it
with great faith and attained the Punya that is equal
to taking bath in all the Tirthas in the Universe.
Holy bath in the Swami Pushkarini : Following
him Kubera, Chandra, Manmatha, Indra and all
other gods in different times and on different
occasions came to this Swami Pushkarini took holy
bath in it and made different kinds of Dana.
In the Bhavishyat Purana some more
episodes are added. As found there a person
named Sankha of a royal family took holy bath in
Swami Pushkarini and became a Sovereign King.
A Brahmin named Narayana took a holy dip in this
holy lake and got Moksha.
Sri Rama, the son of Dasaratha, could trace
out Sita only after taking a bath in this Swami
Pushkarini.
Thus there are many stories connected to the
greatness of this Swami Pushkarini
Hence every year, on the Dvadasi of the
bright fortnight (Lunar Tithi) in Dhanurmasa (Solar
Calendar Month) all the Three and Half Crore holy
Tirthas of the Mahabhumi (Which is extended up
to the Polar Star Dhruva) enter this Swami
Pushkarini. In connection with this auspicious
occasion the event of the Divine Chakra Snana
ceremony (Holy bath) is performed on the banks
of Swami Pushkarini soon after the early morning
Aradhana rituals to Sri Swamivaru in the Sanctum
Sanctorum at Tirumala Temple.
All the blessed pilgrims avail this opportunity
to participate in the Chakra Snana ceremony and
take holy dip in Swami Pushkarini after the
ceremony is performed.
The grace of Lord Srinivasa also will be
showered on all the devotees on this occasion.
Om Santih Santih Santih.
SAPTHAGIRI 19
 Lord Vishnu has been described as Murari (the enemy of Mura) and Murantaka (the slayer of Mura).
Ekadasi is a manifestation of Vishnus Sakti, the female dynamic energy of Lord Vishnu who put an end
to Mura the demon, who was devastating the world with demonic force. The story of Ekadasi occurs in
Padma Purana where it is narrated how the Lord was pleased with Ekadasi, wants to grant her a boon,
but the merciful Goddess asks Vishnu to bless the human beings instead by granting them Moksha who
might worship Lord Vishnu on that particular day for salvation from the dreaded cycle of birth and
death. Ekadasi mentioned here is the eleventh day of the waxing or bright fortnight of every month in
the Lunar calendar.

upavasa means more than merely a fast. It

All the Ekadasis, occurring in all the twelve
months of the year are observed with austerities
by the devotees as holy days. A fast on Ekadasi
followed by breaking of the fast on Dwadasi or
the twelfth day of the lunar calendar is a practice
well known among the devotees. The breaking
of the fast on Dwadasi is known as
Dwadasiparana after Ekadasi upavasa. The word
Vaikunta Ekadasi on 29.12.2017
means living near or sitting at the feet of
someone. In this particular context it refers to
the devotee who fasts with an intention to sitting
near or sitting at the feet of the divine, seeking
His grace.
Ekadasi Vrata....
An interesting story about Ekadasi Vrata
or observance of austerities connected with
Ekadasi is narrated in the Mahabhagavata

20
20 DECEMBER, 2017
Purana. Ambarisha, an emperor and ardent
devotee of Lord Vishnu, performs the Ekadasi
Vrata for several years without interruption with the
result that Vishnus weapon Sudarsana is ready to
serve him at a moments notice whenever the
emperor is in trouble. Durvasa, a great sage, goes
to visit Ambarisha on the day of Dwadasi along
with his disciples. The king was on a fast during
Ekadasi and was supposed to break the fast on
Dwadasi, before the onset of Triodasi. Durvasa who
wanted to test Ambarisha, goes to have a dip in
the nearby river before being hosted to a lunch by
Ambarisha. He lingers in the river deliberately. A
worried Ambarisha can neither allow Dwadasi to
pass nor take any food till Durvasa returns, the
guest being an elderly sage and as it is customary
to offer the guest food before one can take it. The
purohits of the emperor ask him to take water with
Tulasi (basil) leaves as it would amount to breaking
the fast without consuming food. An angry Durvasa
creates a Kritya or Mantric demon to behead
Ambarisha, but Sudarsana Chakra, ever
worshipped by Ambarisha, kills the demon and
pursues Durvasa. A frightened sage rushes to
Brahma and Siva who refuse him refuge and when
the sage goes to Vishnu, the latter asks him to go
to Ambarisha for forgiveness. Ambarisha withdraws
the weapon, honours the sage and his disciples
with a lunch and obtains the blessings of the sage.
Such is the greatness of Ekadasi Vrata.
Vaikunta Ekadasi is said to be highly
significant among all the Ekadasis as Amrita or
Ambrosia is said to have been born on that day.
The spiritual significance of this day consists in the
known tendency of humans to aspire for immortality
or Amritatwa in a world governed by mortality or
Mritatwa. When the Gods and Demons, the Suras
and Asuras churned the mighty ocean for Amrita,
the latter was born after great effort. The day that
Amrita is born is celebrated as 'Vaikunta Ekadasi'.
Austerities
Vaikunta Ekadasi or Mukkoti Ekadasi as it is
called is observed with fast, prayer, chants and
meditation, Japa and Dhyana. The austerities in
connection with Vaikunta Ekadasi start with
Dasami. Its strict observance is marked by
Ekabhuktam or taking food only once on Dasami
followed on Vaikunta Ekadasi by a rigorous fast or
atleast a partial fast for those who cannot observe
a complete fast for various reasons. It is followed
by breaking of the fast on Dwadasi or the twelfth
day of the waxing or bright fortnight. Consuming
water and milk is allowed during a rigorous fast or
taking fruits along with these during a partial fast.
Observing a fast is supposed to control
senses and purify the body. The mind in a body
thus restrained, it is felt, will become pure. A purified
body and mind help one to attain proximity with
the divine or the Paramatman.
Uttaradwar (The Gateway to Heaven)
All the 108 Divyadesas celebrate Vaikunta
Ekadasi. In Srirangam, the festival is celebrated
with gaiety. The God is adorned with a diamond-
studded armour and the Northern gate of the
temple that is considered to be an entrance to
'Vaikunta' is kept open on the Vaikunta Ekadasi
day. The utsava idol or the idol meant to be paraded
through the streets during festivals is known as
'Namperumal' and it goes later through the
'Paramapada Vasal', the gateway to heaven. The
festival is celebrated in Karnataka and Kerala also.
In Kerala, the festival is called Swargavatil
Ekadasi.
Vaikunta Ekadasi at Tirumala
In Andhra Pradesh, it is grandly celebrated
in Tirumala and Bhadrachalam. In Tirumala,
SAPTHAGIRI 21
Vaikunta Ekadasi and the next day, known as Vaikunta
Dwadasi are both celebrated with great fervour and gaiety.
The golden thresholds are shut on the night of Dasami, a
day before Vaikunta Ekadasi after Ekantaseva of Swami.
The next morning, that is on Ekadasi, the Mukkoti
pradakshanamarg or doorway will be kept open till the
ekantaseva of the Lord on Dwadasi. This doorway is
adjacent to the sanctum sanctorum of the Lord and is
situated to the North and hence it is described as the
'Uttaradwar'. It is also known as 'Vaikuntadwar'.
Golden Chariot
In Tirumala, in the morning of Vaikunta Ekadasi, the
Lord parades through the mada streets of Tirumala,
22 DECEMBER, 2017
accompanied by both His Consorts Sridevi
and Bhudevi. It is a magnificent sight
indeed! The next day, i.e. on Dwadasi, a
utsavam called Swamipushkarini theertha
Mukkoti utsava is celebrated. It is believed
that three crore sacred rivers go to have a
dip in Swami Pushkarini of Tirumala.The
sanctity of this event is described in the
Venkatachala Mahatmyam of
Skandapurana.
Sudarsana, the devotee and weapon
of the Lord, goes to Swami Pushkarini to
have a dip. This is called 'Chakrasnanam'.
It is said that three things, namely, a holy
dip in Swami Pushkarini, salutations to the
feet of a sadguru and the observance of
Ekadasi Vrata are deemed to be three holy
deeds that can bestow material as well as
spiritual benefits on the devotees.
Greatness of Vaikunta Ekadasi &
Dwadasi
The Markandeya Purana has a
beautiful story about the holy dip in the
Pushkarini. Once upon a time,
Markandeya, the great sage, prays to
Brahma that he might be granted the boon
of a dip in all the holy rivers or tirthas of
the universe. A baffled Brahma tells
Markandeya that it might not be possible,
but he comes out with an easy solution to
fulfill the sages wish. He asks the sage to
go and have a dip in Swami Pushkarini on
Vaikunta Ekadasi and Vaikunta Dwadasi,
as all the tirthas of the universe go to have
a dip in Swami Pushkarini on these two
days. Such is the greatness of Tirumala
and Vaikunta Ekadasi followed by Vaikunta
Dwadasi.
Om Namo Venkatesaya!
 DivyaPrabandhas are the recitals
composed in Tamil, having 4000 (Nalayira)
pasurams (verses). In all SriVaishnavite temples,
this DivyaPrabandhas are recited at appropriate
times. The places where it is recited are treated
as Divine Places (DivyaDesas). There are 108
such DivyaDesas even to this day. All Holy men
like peethadhipatis accept teertha, the sacred
water, from these 108 DivyaDesas as a tradition
and also this tradition is followed by other
religious practices .
The day when Sri Nammalwar attained the
abode of Lord, is observed as
AdhyayanaUtsavam or VaikuntaUtsava or
PrasannaUtsava or Moksha Utsava. At
Tirumala it is named as AdhyayanaUtsavam.
Every day at Tirumala Srivari temple the disciples
and representatives of Sri Bhashyakara, the
PeddaJeeyar Swami and as his successor
ChinnaJeeyar Swami along with disciples
(ekangis) recite the divine verses of
DivyaPrabandhas at a specific time. Having 4000
( Nalaiyaram in Tamil means four thousand)
verses, these DivyaPrabandhas are divided into
4 parts as MudhalAyiram, Periya Thirumozhi,
Iyarpa and Thiruvaaymozhi. This Divya
Prabandha is a complete Prabandha Parayana,
(recital) towards adhyayana (dedicated study and
recital) of Dravida Veda popularly known as
AdhyayanaUtsavam.
AlwarTirunagari, in Tamil Nadu is the birth
place of Sri Nammalwar. Tirumangaialwar
installed a statue of Nammalwar and also carried
the same to Srirangam in a pallaki. At Sri
RanganthaSwamivari temple, starting from

Adhyayanotsavam starts from

18.12.2017 to 11.01.2018

SAPTHAGIRI 23
VaikuntaEkadasi the first part of At Tirumala....
DivyaPrabandham, theThiruvaaymozhi is recited. At Tirumala Srivari temple during
The recitation of Thiruvaaymozhi indicates the AdhyayanaUtsavam on the 22 nd day
begining of AdhyayanaUtsavam as a customary Kanninun Siruthambu that is praising Lord Krishna
tradition. At the end of the AdhyayanaUtsavam as everything is conducted, on 24th day Sathumurai
the Nammalwar is placed at the lotus feet of the at Srivari temple and on 25th day ThaneerAmudu
Utsava Murthy at certain divyadesams such as that is a descendant of Thozhappa Chary brings
Srirangam and GovindarajaSwamy temples. water from a holy spring called Akasa Ganga with
Nammalwar is once again sent back for the temple honors. Abhishekam is conducted to the
purpose of well-being of this eternal world. Later feet of the Lord Venkateswara by the Vaikhanasa
with the blessings of Nammalwar, the disciples re- Archaka and this ritual of AdhyayanaUtsavam
procured the Nalayiram and conduct the Utsavam concludes with fervor.
for 22 days. This tradition has continued till date During this period, starting from
and the recital of all the 4000 verses. For the first Karthikapournami ending with Koorathalwans
ten days before VaikuntaEkadasi, two thousand ThiruNakshatram (birthday) that is in these two
verses are recited and next ten days following months the DivyaPrabandhas recitation is
Ekadasi ,the remaining verses are recited during restricted, but during these two months the
night time (Irappatthu). At 21 st day equivalent of Thiruvaaymozhi having 120
RamanujaNootrandadi, UpadesaRathnamala pasurams, ThiruvaaymozhiNootrandadi is recited
followed by Sathumurai and next day conducting as a tradition. This commemorates the incident of
ThirupallanduThodakkam completes the 4000 TirumangaiAlwar inviting Nammalwar to Srirangam
verses i.e., AdhyayanaUtsavam. during these two months.

24 DECEMBER, 2017
 Vaishnavites thus decided that satumurai, distributing theertham, prasadam is
DivyaPrabandhaAdhyayana (study and recital of conducted in an orderly manner.
the sacred hymns) has to be conducted every day On the final day, at Tirumala, Nammalwar
regularly, if not possible, at least once in a year for paramapada utsavam concludes the
a period of 22 days DivyaPrabandha Adhyayana AdhyayanaUtsavam successfully. Lord
is a must. Malayappa on Garuda Vahanam is taken out in a
In the Beginning... procession along with Alwars, in the four mada
streets. All the disciples are blessed after the
At Sri Venkateswara swamivari temple at
Vahanaseva. VadadiVyapam and final recitation of
Tirumala, the AdhyayanaUtsavam in the beginning
Thirumozhi is done after entering the temple.
was performed by TirumangaiAlwar and continued
Alwars are placed at the Lotus Feet of the Lord
by Nadhamunis. This was further propagated by
along with Thulasi and Harathi is performed.
Bhagavad Ramanuja Acharya. As an evidence
Thirumanjanam and decoration is performed for
there is an inscription dated 1253 in temple
Alwars. Pongal is offered as Naivedyam. Later
premises that indicates the performing of a partial
Sathumorai is offered to Lord Venkateswara.
DivyaPrabandhaAdhyayana. By the year 1360
Finally, the Stanaacharyas are given appropriate
complete DivyaPrabandhas AdhyayanaUtsavam
Sathkaras along with Theertha, Prasadam. Then
was started and performed. Another inscription of
Theertham and Prasadam will be distributed to all
the year 1440 A.D clearly states in Brahmotsavam
the devotees.
as performed to, Thirumozhi was conducted.
Procedure of AdhyayanaUtsavam at Srivari
Temple, Tirumala SOLUTION TO PUZZLE
After conducting and completing regular 2 5
1 3 4
rituals of the day, the processional deity as H A M S A G A
UtsavaMurti is seated upon a vahanam and in
U O M O S
another vahanam opposite to UtsavaMurthi, the
Alwars Murthi is placed which is carried from Srivari 6 7
temple upto Dwajasthambam in a Pradakshinam. E D O B A D A
In between these two vahanams in two rows all
L A N
Nadhamunis join. The priests of the temple perform
various Upacharas to theUtsavaMurtis and Alwars. 8 9
Later, the sacred cloth (parivattam) is tied around P E A K E R A

the head to Sthanacharyas as a mark of respect 10

A K A
which is followed by Veda Vinnapam.
DivyaPrabandhas are recited, further Satari is 11 12 13
D A N A N D I
offered to all Nadhamunis. The vahanam is then
carried inside the temple into Sanctum Sanctorum.
M G O L
Finally, both the vahanams are placed opposite
each other and this completes the 14 15
A G O A O W L L
AdhyayanaUtsavam for the day. Naivedyam,

SAPTHAGIRI 25
 Tirumala Tirupati Devasthanams, Tirupati

APTDC PACKAGE TOUR

I. LOCAL TEMPLE BUS SERVICES - DAILY

FARE PICK UP POINTS TRIPS TIMINGS

Rs.100/- (Non-A.C.) Srinivasam Complex & 6-00 a.m. to 2.00 p.m

8
Vishnunivasam Complex, Tirupati (At one hour frequency)

TEMPLES COVERED

1) Sri Padmavathi Ammavari Temple --- Tiruchanur

2) Sri Agasteeswara Swamivari Temple --- Thondavada
3) Sri Kalyana Venkateswara Swamivari Temple --- Srinivasamangapuram
4) Sri Kapileswara Swamivari Temple --- Tirupati
5) Sri Govindarajaswamivari Temple --- Tirupati
There is an well trained guide facility in luxury coach. The approximate travelling time is 50 kms.

II. SURROUNDING TEMPLE SERVICES - DAILY

FARE PICK UP POINTS TRIPS TIMINGS

Rs.250/- (Non-A.C.) Srinivasam Complex &

Vishnunivasam Complex, Tirupati 2 at 8-00 a.m.
Rs.350/- (A.C.)

TEMPLES COVERED
1) Sri Venugopala Swamivari Temple --- Karvetinagaram
2) Sri Vedanarayanaswamivari Temple --- Nagalapuram
3) Sri Kalyana Venkateswara Swamivari Temple --- Narayanavanam
4) Sri Prasanna Venkateswara Swamivari Temple --- Appalayagunta
5) Sri Kariyamanikya Swamivari Temple --- Nagari
6) Sri Annapurna Sametha Kasivisveswara Swami Temple --- Bugga
7) Sri Pallikondeswara Swami Temple --- Surutupalli
There is an well trained guide facility in luxury coach. The approximate travelling time is 200 kms.

For further details contact

Ph. 0877 - 2289120, 121, 123 Cell : 9848007033, 9010744403

26 DECEMBER, 2017
 Gnana (knowledge),
Karma (responsibility) and
Bhakti (devotion) are the three
ways to attain salvation.
Among these three, the
easiest way of attaining
salvation is bhakti. Bhakti
comes from the root word Bhaj.
It means to be attached or
devoted to. Hence Bhakti
means a devotional
attachment directed to one
supreme deity. When a
devotee grows in devotion
(Bhakti) there will be an
called 'Nava vidha bhakti' margas(nine devotional paths).Through these
absolute forgetfulness
margas a devotee attains the supreme ideal of life.
(maimarupu). This is called
Bhava. Bhava establishes a 'Andal' followed these Navavidha Bhakti margas with her
true relationship between a Madhurya bhava and occupied a place in the list of Alwars. The Alwars
devotee and the lord. There are the tamil poet-saints who dedicated their lives for the divine services
are five kinds of bhava bhakti. of lord Vishnu. The Alwars are 12 in number. They are 1.Perialwar 2.
They are 1.Shanta bhava Andal 3. Kulasekara Alwar 4.Thirumazhisai Alwar 5.Thondaradippodi
2.Dasya bhava 3.Vatsalya Alwar 6.Thirumangai Alwar 7.Thiruppan Alwar 8.Poigai Alwar 9.
bhava 4.Sakya bhava Bhoodath Alwar 10. Pei Alwar 11.Nammalwar 12.Madhurakavi Alwar.
5.Madhurya bhava. When Among them Andal is only the lady Alwar and moreover she was the
Bhava grows into maha bhava daughter of periyalwar.
the devotee lives, moves with
Once there was a everlasting devotee of Vatapatrasai at
the God and his entire being
Srivilliputhur. He is Vishnuchitta (The earlier name of Perialwar). His
is in the God. This is called
daily job was making garlands with various fragrant flowers plucked
parama prema or supreme
from his garden and offered them in the temple of Vatapatrasai at Sri
love. The supreme love for
Villiputhur. One day while he was plucking flowers in his garden he
God is expressed in 9 different
found a girl child under a Basil plant. She is very pretty with a smile on
ways. They are 1.Shravanam
2.Keertanam 3.Smaranam
4.Pada sevanam 5.Archanam It is said that Sri Bhudevi (the mother earth), the divine
6.Vandanam 7.Dasyam consort of srimanarayana incarnated on this earth as Andal
8.Sakyam 9.Atma nivedanam. to liberate human beings from worldly bondage and to lead
These nine ways of bhakti are them towards self realization and spirituality.

SAPTHAGIRI 31
the lips. Vishnuchitta treated it as God gift. He named
the child as Kodhai (which means a beautiful garland).
He fostered the child in the atmosphere of love and
devotion. He used to tell her the greatness of Lord
Mahavishnu and stories behind various incarnations
taken by Him. Kodhai also used to listen them with
keen interest. In course of time she has grown up as
beautiful maiden. She mingled her tone with the
hymns chanted by her father while preparing garlands
for Vatapatrasai. When her father went out for giving
garlands in the temple, she sat in front of the idol of
Ranganatha swami (idol of Vishnu) in their pooja
mandir watching with ecstasy. She spent most of the
time in the thoughts of Sri Ranganatha. She imagined
herself as a friend to Ranganatha swami. She used
to talk to the idol. Gradually her fondness towards
Ranganatha Swami went to the extent that she could
not be alive without Ranganatha swami. Kodhai took
a decision to marry Ranganatha swami but she went
into the hesitation that whether swami marry her or
32 DECEMBER, 2017
not. To get swami's mercy she decided to
perform 'Katyayanivratam'.
In the past this vratam was performed by
milk-maids (Gopikas) of Gokulam during the
month of 'Margasheersha' to obtain lord Krishna
as their husband. For Kodhai every thing is
Ranganatha swami. Hence she imagines
Vatapatrasai (another idol of Vishnu) as Sri
Krishna swami/Katyayani devi, the temple at Sri
Villiputhur as his abode, her companions as milk-
maids of Gokulam and herself as one of them.
The period from when the sun moves into the
constellation of Dhanu-rasi or Sagittarius to till
the sun moves into the constellation of makara-
rasi is called Dhanurmasa. Generally it starts in
Maghamasa and ends in Pushyamasa. So
Kodhai observed the vow in Dhanurmasa.
During this month she worshipped the God in
Brahmi muhurtam and offered a garland of 30
pasurams (poems) by composing and singing
pasura a day.
Pasura's Description
Though every thing mentioned in the
pasuras is her imagination, it emphasizes her
nature. In the first 15 pasuras she awakened
her companions from a deep sleep and invites
them to participate in the vow (vratam). It tells
her unselfish love towards lord Krishna. She tells
the restrictions to be followed in the vow. It tells
her dedication and devotion towards the vow.
She prays the God of rain to give plenty of water
to the rivers and crops. It tells she is well-wisher
of the society. In 16th pasura she requests the
doorkeepers of the abode of Sri Krishna to allow
Andal composed Nachiar Thirumozhi. It
consists of 143 verses. It reveals her
intense longing for Lord Vishnu. It
belongs to erotic genre of spirituality.
them to enter the royal court of Sri Krishna. It tells
her humble nature. In 17-22 pasuras she awakes
Balarama, the brother of Krishna, Neeladevi, one
of the divine consorts of Sri Krishna to co-operate
them in awake Sri Krishna. It tells her politeness.
In 23-26 pasuras she is awaking Sri Krishna with
the help of Neela Devi. In 27th and 28th pasuras
she requests Lord Krishna to provide the necessary
commodities like milk, butter, ghee, various fragrant
flowers, mirror, costumes, ornaments in addition
to an instrument called 'Para' which symbolises the
Lords unity with them. It tells her Dasya bhakti. In
the last two pasuras she declares their desire of
eating payasam prepared with lot of ghee and milk
along with Sri Krishna. It signifies her madhurya
bhava bhakti.
One day Kodhai wore a garland which is kept
ready for offering to Vatapatrasai and looked her
image into the mirror. Her thought is whether she
is suitable bride to Sri Ranganatha swami or not.
The same activity was continued for some days.
Vishnuchitta without knowing all this, he offered
them to Vatapatrasai. Suddenly one day
Vishnuchitta observed his daughters activity and
became angry on her. He ordered her not to repeat
this activity again. On the same day night, God
appeared in the dream of Vishnuchitta and wanted
the garlands worn by Kodhai. Also he asked
Vishnuchitta to come to Srirangam alongwith
Kodhai to perform her marriage with him. In the
same way God appeared in the dreams of the
temple priests at Sri Rangam and said them to
welcome Kodhai, Vishnuchitta and people of Sri
Villiputhur to his abode. Kodhai went to the Sri
Rangam as a bride along with her father and their
neighbouring people. There the priests performed
Kodhais marriage with the idol of Ranganatha
swami. After the marriage, with lord blessings
Kodhai entered the sanctum sanctorum and
merged in the idol. Then onwards Kodhai is called
Chudikodutha Nanchiyar/Sri Andal which means
who gave her garland to Lord Vishnu.
The vow (or vratam) performed by Sri Andal
is called Tiruppavai. In Tamil tiru means Sri and
Pavai means vratam. Hence it is also called Sri
Vratam. The collection of 30 pasurams composed
by Sri Andal is called Tiruppavai pasurams. Even
today these pasurams are being recited in almost
all vaishnavite temples during Dhanurmasa.
Bhava bhakti may not be possible for ordinary
people. Even without bhavam one can follow any
one of the nine ways of bhakti whichever suits for
their temperament. Among these nine ways of
bhakthi, two ways i.e., dasyam and Padasevanam
is not possible because God is not visible in his
physical form to any naked eye. In such a case
these two can be achieved by serving the elders
and older people in a sense that serving the
mankind is serving the God.
Mangalam subha mangalam to
Sri Andal
SAPTHAGIRI 33
 In the Srivaishnava tradition adoration of a
shrine by the Alwar saints is of paramount
importance and every word uttered by them is
cherished as a benediction on the Archa form.
The Alwar saints were divine poets and their
combined works are revered as the Nalayira Divya
Prabhandham Divyam meaning divine,
celestial. The kshetras sung by them are called
the Divyadeshas which are hundred and eight in
number. In this scale of measure, Srirangam, the
seat of the faith and the spiritual capital ranks first
and foremost, as it has been sung by eleven of
the twelve Alwar saints in about two hundred and
forty seven verses. Madhurakavi Alwar who sang
only about his Guru in his only work Kanninun
Siruttambu is the only Alwar who did not sing
Srirangam. Next in the order comes the Tirumala
which was adored by ten of the Alwars in two
hundred and two verses. Thondaradipodi Alwar
who was single minded in his devotion to Archa,
in particular to the Periya Perumal Sri
Ranganatha, did not mention any other Kshetram
in his two works Thirupalliyezhuchi and Tirumala.
The focus of this article is Thiruppanalwars
hymn beginning Amalanadhipiran.. consisting
of just ten verses describing in ecstatic words the
Thiruppanalwar's
Tirunakshatram on 03.12.2017
34
34 DECEMBER, 2017
enchanting reclining form of Sri Ranganatha.
Though short, this offering of love is beautiful,
chaste Tamil and contains an ocean of substance
within it. Swami Vedanta Desikan declared that
these verses are the condensed essence of the
ancient Vedic truths. The Acharya wrote a
commentary named Muni Vahana Bhogam in
appreciation of this special Prabhandham and
also composed a Sanskrit stotra Bhagavadh
Dhyana Sopanam in the lines of
Amalanadhipiran to enable us to enjoy and
meditate on the Archa form. With reverential
affection, Swami Desikan called Thiruppanalwar
as Nam Pananathan reminding us of the Lord
calling the Saint of Thirukurugoor as Nam
Sadagopan and the bard of Thirukurungudi as
Nam Paduvaan.
A brief detour through the fascinating life
of Thiruppanalwar is necessary to understand the
import of his verses. The word Pan in Tamil
means song and as the Alwars name indicates
he belonged to a clan of minstrels and lived at
Uraiyur near Srirangam though no mention is
made of his name or place of birth in his verses.
The social norms of the days prohibited people
of the community from entering temples but this
Alwar with his heart suffused with devotion would
stand on the banks of the river Cauvery facing
the Lords abode and sing soulful hymns. On one
such occasion as he stood transfixed in the early
hours at dawn, the chief priest of the temple Loka
Saranga Muni was carrying a pot water from the
river for the daily worship. The priest tried to catch
the attention of the Panar by throwing a small
pebble at him. The Alwar dragged down from the
ecstatic state to the terrestrial plane moved quickly
away from the path of the priest.
That night Lord Ranganatha appeared in the
dream of the priest and bade him to bring his
devotee to the temple. Overwhelmed by the Lords
command the chief priest rushed to the river bank
in the early hours to find the Alwar in the same
spot. He conveyed the Lords decree and begged
the Alwar to sit on his shoulders to execute the
Lords wishes. Panalwar initially was horrified by
the strange request but eventually submitted to the
Almightys will. Let us visualize this ceremonial
procession quite unlike any other ever seen in the
vast corridors of the big temple of Srirangam- one
saint (Loka Saranga Muni) carrying the other
(Thiruppanalwar) on his shoulders, accompanied
by all temple honours, proceeding towards the
presence of the Lord. This devotee very dear to
the Almighty was bestowed with a very, very special
darshan and stood in the sanctum sanctorum at
the holy feet drinking in eagerly the resplendent
reclining form that has charmed and mesmerized
all the Alwars and Acharyas. Spontaneously the
Alwar sang the Prabhandham describing the vision
filling his eyes, moving from the sacred feet to the
lotus eyes dwelling on every part and the majestic
grace of the whole! The invocatory verses to the
Prabhandham (known as the Tanians) narrate this
episode of how this humble bard became
Munivahanan and was embraced by the Almighty.
It is interesting to note that in the historic
moment when the grace of Sri Ranganatha
conducted him into the temple and granted him a
unique Divya darshan, the first Mangalasasanam
of this saint is to the Lord of Thiruvengadam. Let
us look at this verse of Amalanadhipiran.
Amalanadhipiran adiyarkkennai
atpadutha vimalan
Vinnavarkon virayaar pozhil vengadavan nimalan
Ninmalan needhivanavan
neelmadhil arangaththamman
Thirukamala paadam vandu en kannil
ullana okkinrande!
The commentaries throw light on the
connection between these two most ancient,
famous Kshetras. The Almighty Sriman Narayana,
the supreme Lord of the celestials came down to
this earth in his glorious Archa form and set his
holy feet on the Vengadam Hills. From here he
went down to Srirangam to recline amidst the two
branches of the Cauvery. This can be compared
to the Krishnavataram where Krishna incarnated
as the baby of Vasudeva and Devaki in Mathura
and went to Gokul to grow up. The Lord of
Thiruvengadam and Srirangam are one and the
same as Thiruppanalwar sang both of them
together in the verse and saw them in the same
vision. Both the Kshetras are scenic, idyllic spots;
one on the majestic hills and the other nestles in
the lush island amidst the two forks of the sprawling
SAPTHAGIRI 35
Cauveri. The Paramatma assumed the captivating
Ninra Thirukolam on the Thiruvengada Hills and
the bewitching Sayana Thirukkolam in Srirangam.
Thiruppanalwar like all the other Alwar saints is
mesmerized by the bounty of nature on the holy
Hills which makes it a fitting abode for the Lord of
celestials. The dense forest cover with an amazing
variety of lofty trees, bamboo bushes, fragrant
flowers nourished by the dark rain laden clouds
and the numerous water springs that it feeds is
admired by the Alwar as Virayaar pozhil
Vengadavan.
In the third verse of the decad Mandipai
vadavengada maamalai vanavargal sandi seyya
ninran Thiruppanalwars heart goes back to the
holy hills from Srirangam. He begins describing
the charms of the kshetra by talking about the
monkeys frolicking on the slopes of the hills. Why
does the Panalwar make a special mention of the
monkeys in his short decade on Sri Ranganatha
wherein the Thiruvengada Hills are sung in but a
few lines? It is noteworthy that other Alwars too
have sung about the monkeys on the hills. These
are surely no ordinary simians but blessed ones
that are fortunate to live on the Lords golden hills.
Thirumazhisai Alwar in his Nanmughan
Thiruvandadhi describes the hills as densely
forested with many wild animal species like tigers
and monkeys. Bhoodat Alwar speaks of the
monkeys in a special vein as entering water ponds
in the early hours at dawn to gather wild flowers to
offer it to the Lord in prayerful submission. The
sanctity of the hallowed kshetra transforms
everyone as it destroys karma and makes us
sattvic. The Lord on the Hills is available equally to
all- animals, humans and celestials. This kshetra
is a great leveler and brings together everyone and
is the common meeting point to all the rich and the
poor; the devatas and the mortals.
The Tiruvengadam since the ancient times
when the Alwar saints sang their verses in the Tamil
36 DECEMBER, 2017
language was the northern border of the Tamil
speaking land. It is noteworthy that the stone
inscriptions in the temple are all in the Tamil
language. Thirupanalwar describes the holy hills
with a prefix Maa as Vadavengada maamalai
to highlight the mystique, the grandeur and the
sanctity. The Paramatma descended to this world
from his eternal abode to be easily accessible to
all who seek him, at all times. His simplicity and
mercy shine here in his earthly abode. These
attributes are ever present in him but are wasted
like a lamp lit in the bright daylight in Srivaikunta.
In this shrine on the summit of the high mountain
they beckon like a glowing lighthouse in the
darkness of the samsara. The mind boggles and
words fail in any attempt to grasp the unique glory
of this hill which can destroy in a jiffy annihilate all
the accumulated baggage of sins and grant all our
desires. The sheer number of bhaktas who throng
this place, their penance, the immense physical
effort they are willing to undertake in this pilgrimage
and the enormous riches they shower as a token
of their faith makes this place incomparable to any
other temple. About forty to fifty thousand people
worship the hills at the base and undertake the
long trek up the steep winding path on an average
day in this age when easy transport is available.
The commentary of Swami Periyavachan Pillai
sums it all up The entire creation consisting of the
celestial land the Parama padam and the Leela
vibhuti is consigned to a corner of this hill! (Ubhaya
vibhutiyum oru moolayil adangum padi immalai!)
According to the Vedas the celestials are
blessed with uninterrupted darshan and privilege
of serving the Paramatma in their land. But they
come down to this Hills to admire the simplicity and
the compassion of the Lord who assumed this
resplendent Archa form and stands here awaiting
the arrival of his devotees. The temple tradition
holds that Brahma accompanied by all other
Devatas offers puja to Lord Venkatesa every day.
The practice of leaving fresh water, tulasi and other Tirumala Tirupati Devasthanams, Tirupati
offerings in the sanctum sanctorum after Ekanta
seva at night is preserved diligently. This water Read! Make them Read!! Subscribe!!!
used by Lord Brahma is given to devotees as
Prasad in the morning after Suprabhata seva. The 'SAPTHAGIRI'
devatas come down from their land while the a monthly magazine of
pilgrims tread up the slopes to elevate and purify T.T.Devasthanams
themselves! This land is heaven on earth where
everyone experiences the grace of the savior. The
Published in
words of Thirumazhisai piran, Vengadame English, Telugu, Tamil,
vaanorkkum mannorkkum vaippu echoes the Kannada, Hindi & Sanskrit
sentiment in Thiruppanalwars verse. Gift Sapthagiri to your Near & Dear
Sapthagiri Magazine is the Nectar Words of
To conclude this article on Thiruppanalwars Lord Venkateswara in Six Languages
verses on Tiruvengadam, let us go back to the
The glory of the Lord Information of the
question as to why the Alwar sang the distant
Rituals and Sevas...
Tirumala while standing in the presence of Attractive Colour photos...
Ranganatha? The darshan of the Lord that the facilities provided for a
Thiruppanalwar had was no ordinary darshan. It Happy Pilgrimage of Tirumala
was his first entry into the temple and was an
exclusive darshan. The Lord appeared as the Lord
of Vengadam in the standing posture, as Rama,
Nrisimha, as Krishna the butter thief, as the
enchanting baby on the banyan leaf and the Lord
of the celestials. In temple festivals we observe
that priests adorn the divine form in various ways
to depict the various incarnations and leelas.
Utsavas are marked by bewitching floral garlands,
special ornaments like gem studded attire,
resplendent crowns, various mounts and
decorations that the discerning devout look forward
to every year. This is done to give the devotees a
variety of experiences and to capture their hearts.
Sri Ranganatha wanted to grant an exceptional
treat to this Alwar in one all encompassing magic ANNUAL SUBSCRIPTION : Rs. 60/-
moment which was this Alwars one and only LIFE SUBSCRIPTION : Rs.500/-
darshan. Reveling in this bliss Thiruppanalwar There is no Life Subscription facility for
Sanskrit Language
summed it up in his Amalanadhipiran verses
chanting which is the best way to enjoy the Archa For details contact :
form. Having sung this Prabhandham this Alwar CHIEF EDIT EDITOR OR
merged with the Lord and was led Sapthagiri, K.T. Road, Tirupati.
Ph : 0877 - 2264543, 2264359
to the land of permanent bliss!

SAPTHAGIRI 37
 Jagat utpatti kartre cha, sthiti samhaara hetare | them. Lord is also visualized in splendorous
Bhava paada vimuktaaya, Dattatreya namostute || form emitting light of truth, wisdom and dharma.
Salutation to Lord Dattatreya who created the Adornments
universe, who is predominate for existence and
'Datta' adorns himself with the trident,
destruction and is saviour from the bonds of sorrows
drum, conch, chakra, kamandal and a rosary
of life.
(garland). The endowments indicate that,
Dattatreya Upanishad in Atharvana Veda
trident kills the ego, drum awakens the soul
mentions about this avatar. He preached Sri Vidya
and removes ignorance while conch blows out
upaasana (Tripura rahasya) to Parasurama in
the inherent talents and the japamala
Tretayuga. He also preached ashtanga yoga (eight
represents the eternal remembrance of the
fold path of yoga). He had preached the dharma of
God. The Chakra indicates the life cycle.
providing food and alms to the needy in Kaliyuga. It
is believed that 'Datta' in the guise of Bhikshu Three heads of the Lord illustrate gunas
(seeker of food) visits the homes of the people even (nature) of human beings, Sattva, Rajo and
today to preach the importance of righteousness to Tamo. His six hands represent yama, niyama,
sama, dama, daya and shanti. Kamadhenu
Dattatreya Jayanti on 03.12.2017 represents five elements of nature and the
38
38 DECEMBER, 2017
dogs represent human passions of Iccha (desire),
Vasana (fondness), Asha (lust) and Trishna
(mirage). Lord has command over all these instincts
of human beings for which the beings get attracted
to, very easily. Devotees can alleviate these
problems by adoring him.
He is always accompanied by four dogs,
representing the protection of Vedas which always
substantiate righteous path to the people.
Kamadhenu in the form of pure white cow
represents purity at heart, mind and action. Cow is
considered as the most subservient animal
expounding in itself all gods, devatas, and spiritual
embodiments. Lord is always seated under
Audumbara tree. It is a celestial tree showering
nectar and providing solace to the people.
Works by Dattatreya
Avadhoota Gita is a great treatise of advaita
vedanta and he was also considered as the guru
for tantra vidya. He pronounced Bhakti Yoga
(devotion) and Jnana yoga (knowledge) in his
works. He also composed Jivanmukta Gita which
speaks about need of Jnanam (knowledge) and
Hartayana Samhita which speaks about Tantra and
another dissertation called Dattatreya Tantra. He
initiated Datta parampara (Sectary) which promotes
the importance of Guru. He exemplified that we
can considered any one as guru, it could be the
elements of earth, animals, pets or nature. Lessons
can be learnt from any source and he always
pronounced that he had twenty four gurus. He was
absolutely free from intolerance or prejudice of any
kind. He advises the seekers of truth to learn from
any source which will help them to attain salvation.
Teachings by Dattatreya
Dattaguru was a great philosopher who
preached the true meaning of tyaga (sacrifice). He
renounced everything. Lord pronounces in
Dattatreya Upanishad, not by action, not by
progeny, nor even by self, but renunciation alone
is immortality attained. Real renunciation is giving
up of mine and not mere abandoning of duties.
Living selfless life requires giving up ones ego.
Lord Krishna in Bhagavad Gita advises Arjuna,
Leave everything unto me. Just do your duty.
The essence of whole Vedanta is this
knowledge, this supreme knowledge, that I am by
nature the formless, all pervasive self. Datta
himself pronounces this in Avadhoota Gita. Datta
is regarded as Guru and a living humanbeing even
today. His devotees acknowledge him as
Dattatreya thrimurthi roopa, tribhuvana
lokaarakshakaa.
He is removal of all sins of the devotees :
Jagatutapathi karthre cha |
Sthithi samharah ethave |
Bhava paasa vimukhthaya |
Dathathreya namosthuthe ||
SRI GOVINDARAJASWAMI TEMPLE
This temple is situated at the foot of the
Tirumala Hills. It is an ancient town
associated with the Vaishnava preceptor, Sri
Ramanuja. He founded Govindaraja Swamy
temple in 1130 A.D. and started a small
settlement round it and named it Tirupati.
Sri Govindarajaswami Temple, is very near
to Tirupati Railway Station. The Deity Sri
Govindaraja is in a reclining pose. There are
shrines of Sri Andal, Sri Parthasarathi and
Sri Venkateswara in the Temple.
Note : Visit to Sri Govindarajaswamy
Temple and have blessings of the Lord.
Sri Govindarajaswamy vari
Adhyayanotsavams starts from
17-01-2018 to 09-02-2018 and Float
Festival from 25-01-2018 to 27-01-2018
SAPTHAGIRI 39
 Sriperumbudur is the Birth place of a
philosopher, proponent of Visishtadvaita
philosophy Sri Ramanujacharya. There is
a Big Vishnu temple in Sriperumbudur. The
deity of the temple is 'Sri Adikesava Swamy'
who is known for his consideration towards
the devotees who are in dire need of Gods
blessings and he is to bless all the
devotees.
Sriperumbudur is in the district of Thirvallur
of Tamilnadu State which is 40 Kilometers
southwest of the city of Chennai on the National
Highway - 4. As the deity is 'Sri Adikeshava
Swamy', this place is known as 'Sriperumbudur'.
There was an interesting Sthalapurana
about the temple and God. There was a Maharshi
by name Kesava who is the devotee of Lord
Mahavishnu. One day Maharshi reached this
place and realized through his Sixth sense that,
this place is apt for performing Penance. He built
Ashram here and worshipped Sri Mahavishnu and
started Penance. One day Sri Mahavishnu
pleased with his Penance, appeared before him
and blessed Maharshi with a boon.
40
40 DECEMBER, 2017
After seeing the Lord, Maharshi felt very
happy and requested the God-
I was pleased with your Darshan and what
else I want.
Pleased with Maharshi's reply, Sri
Mahavishnu realized the Bhakthi towards him and
he knew the desire of Maharshi and said-
I was pleased with your devotion, and Lord
blessed that, you can have my Darshan everyday
and Mahavishnu turn in the deity form of Sri
Adikeshava Swamy. The Maharshi Kesava
installed the idol of Sri Adikeshava Swamy and
performed Pujas daily during his life time.
Some Historical Evidences
It is known from the Historical Evidences
that, the Temple was constructed during the 9th
Century. Sri Ramanujacharya was born in the year
1017 A D and lived for 102 years. The kings of
Chola and Pallavas built various parts of the
temple. After them, the Kings of Vijayanagara
renovated the temple. Sri Krishna Devaraya the
king of Vijayanagara Empire visited this temple
and performed pujas.
Temple Description Sevas and Utsavams

In Sriperumbudur, Sri Adikesava Swamy In the temple, every day Suprabhata seva,
temple is towards west and it was built in large Viswaroopa Darshana seva, Tomala Seva,
area. The Mandapa is in the main entrance of the Sahasra Naamaarchana and ekanta seva are
temple. The main Entrance has Raja Gopuram. The being performed. There are weekly and monthly
rituals performed in the temple. Annual
Raja Gopuram is consisting of Five Tier at the top
Brahmotsavams will be celebrated in the month of
we can see Seven Gopura Kalasams. There are
Vaisakha Masam for nine days in a grand manner.
Balipeetham, Dwajasthambam and Garudalwar
Various Vahana sevas and Radhotsavam will be
Mandapams infront of the main temple in temple
performed to the god during Brahmotsavams. Sri
premises. The main Temple consists of four Ramanujacharya jayanthi is being performed in a
mandapas i.e. Mukhamandapa, Arthamandapa, grand scale every year. Vaikunta ekadasi and
Antarala and Garbhagruha. In Maha mandapa Dhanurmasa utsavas are being performed every
there is a shrine of Sri Ramanujacharya. At the year.
entrance of Antarala we can find the idols of two Sriperumbudur is situated 40 kilometres from
dwarapalakas namely Jaya and Vijaya. In main Chennai, 16 Kilometres from Thiruvalluru, 30
sanctum sanctorum, we find the idol of Sri Kilometres from Kanchipuram. Transport facilities
Adikesava swamy having four hands with Shank, are available from above places.
Chakra, Gadha and Abhayahastam. In temple A visit to Sriperumbudur generates peace
premises, to the north side of the main temple there and joy to the devotees.
is a separate temple for Deveri of Sri
Adikesavaswamy. In this temple we can see the
AN APPEAL TO DEVOTEES
Goddess of Sri Yetiraja Valli Ammavaru with four
hands. In two hands we can see two Lotus flowers The existing current booking / registration of
and in other two hands we can see Abhaya and SMC area marriage cottages at Tirumala are
Varada pose. In addition to main deities we can dispensed here after with effect from the date
on which the online system come into force.
also see Sri Rama, Sri Anjaneya Swamy, utsava
murthies, Sri Andal and Alwars, Swami Manavala Sl.No. Area & Cottage No. Tariff
01 SMC-226-A Rs.200/-
Mamuni. There is a Pushkarini near temple. It is
02 SMC-226-B Rs.200/-
believed that a dip in the pushkarini will cure all 03 SMC-237-A Rs.200/-
illness. 04 SMC-237-B Rs.200/-
05 SMC-248-A Rs.200/-
At the opposite of the Main temple we can
06 SMC-248-B Rs.200/-
see the Birth place of Sri Ramanujacharya. There
is a large Mandapam built in his memory. In this The above marriage cottages at Tirumala will
be allotted to the marriage parties from 3.00
Mandapam we can see the idol of Sri
p.m. to next day 3.00 p.m.
Ramanujacharya. It is believed that, if meditated
in this Mandapam one can excel in education and
Dy. Exe. Officer (R-III)
scientific temperament.

SAPTHAGIRI 41
 Ayurveda is a
The journey of Charaka Samhita
science of life. We
dont get reference of Based on the available evidences, effect of Acharya Punarvasu
origin of Ayurveda. It Atreya can be seen more. Acharya gave the knowledge of Ayurveda to
is mentioned that his six disciples: 1.Agnivesh, 2. Bhela, 3.Jatukarna, 4.Parashara, 5.Haarita,
even Lord Brahma 6.Ksharapaani. Acharya Agnivesh wrote a textbook by name
remembered this Agniveshtantra and that grabbed greater glory.
science. Acharya Acharya Charaka used to be a Maharshi from Yayavar group,
Sushruta mentions knowing the knowledge of all the Darshanas and very intelligent person.
that Ayurveda was It is said that Acharya Charaka as the incarnation of Lord Adishesha.
available before the Lord Adishesha taken birth as Acharya Patanjali and wrote Yogadarshna,
origin of this then took birth as Acharya Panini and wrote Grammar, then took re-birth
Universe. So that it is as Acharya Charaka eventually Charaka Samhita came out. In this way,
named as Lord Adishesha gave this world three works for the well-being.
PanchamaVeda i.e.,
Acharya Charaka modifies this Agniveshtantra to such an extent
fifth Veda by Acharya
that it became an encyclopedia of Ayurveda, by reading one text one can
Kashyapa. Among the
get the whole knowledge of medicines. Acharya Charaka gave a new
available classical
form of Samhita to the work written by Acharya Agnivesh.
texts, Charaka
Samhita is As the time progressed, some of the chapters became unavailable.
considered as the Acharya Drudabal (son of Acharya Kapilabal) added those chapters and
oldest one. Because made it completed but didnt change the name. Among the available
of popularity of this textbooks, Charaka Samhita is the most popular one.
text, the remaining The Divisions of Charaka Samhita
texts of that age
The textbook contains totally 120 chapters and divided into eight
almost became
sthanas
invisible. We can find
Sl.No. Name of the Sthanas Subject Speciality Number of Chapters
their references in
1
Sl.No. Sutrasthana
Name of the Sthanas Basic Principles
Subject Speciality 30of Chapters
Number
some of the
2
1 Nidanasthana
Sutrasthana Pathology
Basic Principles 08
30
quotations mentioned
3
2 Vimanasthana
Nidanasthana Numerology
Pathology 08
in this text. Charaka
4
3 Sharirasthana
Vimanasthana Anatomy
Numerology 08
Samhita, Sushruta
Samhita and 5
4 Indriyasthana
Sharirasthana Pre-symptomology
Anatomy 12
08
Vagbhata Samhita are 6
5 Chikitsasthana
Indriyasthana Treatment
Pre-symptomology 30
12
considered as 7
6 Kalpasthana
Chikitsasthana About the medicines
Treatment 12
30
Brahatrayees. 8
7 Siddhisthana
Kalpasthana Panchakarma
About the medicines 12
Charaka Samhita is a 8 Siddhisthana Total
Panchakarma 120
12
text of medicines. Total 120

42
42 DECEMBER, 2017
Specialties of Charaka Samhita
1. Basic principles: A detailed description about
the materials required for the treatment has
been explained. Vata, Pitta and Kapha have
been explained and diseases are being
classified based on them. Philosophical
background of Ayurveda has been explained.
2. Logical: Along with the treatment principles
present in the Atharvaveda, examination of the
patient, principle based treatment etc. have
been explained.
3. Explanations of conferences: To discuss
over critical matters conference method has
been introduced. In these conferences,
decisions will be done by a proper discussion
by discovering deeper things. By this method
ones knowledge will increase, new things will
come up and it promotes logical thinking.
4. Psychiatric treatment: To lead a healthy and
beautiful life along with the body, a healthy
and happy mind is also necessary. For this
there are references in the Samhita.
5. Patient examination: Though disease is
same but treatment differs from person to
person based on his bodily constitution, birth
place, food habits etc. It is mentioned to plan
the treatment based on this.
6. Sadvrutta: For a healthy life and to control
the sense organs, one should develop good
character. May be its individualistic or social
one should follow certain rules for the healthy
and happy life. Some of the things are
mentioned pertaining to this, like education,
food habits, place to sit, sleep, exercise and
duties towards society.
7. Samshodhan treatment: Samshodhana
procedures include such procedures which
help to cleanse the body along with the mind.
We can tell it's contribution to the medical
science. According to the seasons, person
gets the disease. These procedures are
explained according to the season. If person
takes according to the season then can
prevent the disease that are going to happen
during the season. Samshodhana treatment
is a superior one because the diseases cured
by oral medicines have more chances to recur
just by minor causes.
8. Natural life-style: Daily basis and according
to the season whatever to be followed to
maintain the healthy life have been explained.
9. Five-hundred preparations: Fifty different
conditions have been done, and in each
conditions ten drugs have been put. One can
make a formulation based on the conditions.
10. Three Eshanas: Three things that are
necessary for well-being of a soul have been
explained. They are named as Eshanas.
They are Praneshana (The life), Dhaneshana
(wealth / money) and Paralokeshana (travel
of a soul).
11. Construction of a hospital: A proper idea of
a hospital has been mentioned. Along with the
drugs required hospital kitchen, nurses and
other necessary things are well-mentioned.
12. Labor room, childrens hospital and
traditions for the children: Whatever things
are needed for a pregnant lady since the time
of child conceiving till the delivery of baby and
after it are mentioned. The idea of childrens
hospital and the traditions to be performed for
the health of the baby are mentioned.
These are some of the particulars about the
Charaka Samhita. The Samhita is designed for all
the three levels of people: 1.Whose intelligent is
of low level; 2. Who can understand to medium
level and 3.Whose understanding is to the highest.
Its the gift to the world. Its the
responsibilities of all of us to spread
its knowledge.
SAPTHAGIRI 43
 The Bhagavad Gita is one of the three
fundamental authorities of Vedanta Darshana. Gita
occupies a very important place. The importance
of Bhagavad Gita is acknowledged by all the
masters. The Bhagavad Gita is an outstanding
treatise. The Teachings of Gita are universal and
non- controversial. All masters of Vedanta have
acclaimed the importance of the Bhagavad Gita
and have adopted the Teachings wholeheartedly.
The Gita expounds the supremacy of Eshwara over
Individual Souls and Matter. It emphasises the
Supremacy of Devotion or Bhakti towards the Lord.
One of the many unique contributions of
the Gita is a vivid exposition of the concept of Yajna.
The Third chapter, Fourth chapter and the
44 DECEMBER, 2017
Eighteenth chapter of the Bhagavad Gita deals with
the concept of Yajna. The Yajna spirit pervades
the entire teachings of Gita. Gita declares that it is
a Divine imperative which has to be followed and
practiced.
The Gita teaches us that Life itself is Yajna -
Tapo Yajna, Yoga Yajna and Jnana Yajna.
By the term Yajna, we imagine an altar, the
blazing fire, the Rithviks, the Mantras, the oblation,
and the fruits that will be obtained. Yajna was once
considered as performance of a Sacrifice for
attaining certain benefits here and hereafter. The
Sacrifices were of many kinds involving even killing
of animals for attaining various fruits. In due course,
as the performance of Sacrifices were motivated
by selfish interest it was realised that performance
of such Sacrifices will not relieve one from this cycle
of births and deaths on the other hand it will bind
one to this Samsara. The Upanishads went another
step further and placed the ideal of Self
Knowledge in the place of Sacrifices. All these
trends have been consolidated and
comprehensive perspective of Yajna is presented
in Bhagavad Gita. Gita has many unique
contributions. One among them is the vivid
exposition of the concept of Yajna.
The meaning of the word Yajna having
Vedic background has gained a transition and all
acts performed with dedication as an act of worship
of God are verily declared as Yajna.
All acts done with a knowledge of the
greatness of the Lord worshipped, surrendering
oneself totally to the Lord's sacred feet and without
any selfish interest in the fruits of such acts are
considered as Sacrifice or Yajna. Yajna means
God Himself.
God created this Universe of human beings
with Yajna Buddi in them. It is dwelling in every
Human heart. Only thing is it should be developed.
Gita describes and glorifies this Yajna Buddhi
in Third Chapter, in as many as eight verses. Gita
expounds that one can transform all his actions
both spiritual and non spiritual as forms of Yajna.
For which,
1) Life here is to be lived properly with gratitude
to God. It is to be respected.
2) Several deities such as Agni, Varuna, Vayu
etc. who are the various forms motivating and
causing functions are to be worshipped.
Everything we get is the Gift of God and we
should never think that we have earned them
by the dint of our own efforts.
3) One should Give up ones Ahankara
accepting the greatness of God. That is
Tapas. One should perform all acts here
utilising the natural forces such as Agni, Vayu
etc. as an act of dedication unto the Lord and
this is Yajna. The Phala of the Yajna is to be
shared with ones own fellowmen and never
a to be kept for ones own enjoyment. This is
Daana. This glorious life of the form of Tapas,
Yajna, and Daana leads one to the final
beautitude and as such a person will be free
from the dualities of life such as Kaama,
Krodha etc.
The Lord declares that Karma performed with
knowledge of the Atman with Yajna Buddhi and
without any attachment totally melts away and does
not affect him in any way. How to give up desire in
the fruit?
The Gita says that -
The offering is Brahman, Brahman is the
sacrificial ghee, it is offered by Brahman in
Brahman's fire. One who thinks like this, that
everything is ensouled by Brahman attains
Brahman itself. The nature of Yajna of a Jnani is
like this -
"Bramharpanam Bramha Havihi Brahmagnou
Bramhanaa Hutham
Bramhaiva thena Ganthavyam Bramha karma
samadhina"
We cannot live without doing actions in this
world. The Gita teaches us to free ourselves from
the bondage of Karma that is ever done. It is
'Yajnadrishti' that transforms all our actions into
Yajna. Every act of ours is to be known as service
to the Lord. This life itself is Yajna - Tapo Yajna,
Yoga Yajna, Jnana Yajna and others. The Sacrifice
in the form of knowledge i.e., Jnana
Yajna is the most supreme of all
Yajnas.
SAPTHAGIRI 45

(Continued from the previous issue...)
The Supreme
SrimanNarayana alone is the Truth
(tattva), adjectivated by soul and non-
soul, and secondless. Using Love
(Bhakti), Resignation (Prapatti),
Knowledge (Jnana) as supplements
and propitiated by Worship (Archana),
He alone is the Means, and He alone is
the Goal, adjectivated by the Spiritual
Universe, signifies Sri Vaikhanasa
46
46 DECEMBER, 2017
- Sri A. Ramakrishna Deekshitulu
Bhagavachhastra.SrI means
Blessed, metaphorically She is
Lakshmi or the Mother. Narayana
is the Supreme God and
metaphorically, He is the Father.
Thus SrimanNarayana is both
the Mother and Father of the
Universe. He appeared on
Venkatachala Hill to bless the
mankind from all the ill-effects of
Samsara. He alone needs tobe
worshipped to achieve aIhika and
Amushmika Phalams and the
same is reiterated in Vaikhanasiya
Paramatmika Upanishat and
Rigveda passages given below:
rayi: kakudmAnvidadhadvinash
TamrayimadvidhAnam |
tasmaIkakutrEvikaTAyapitrEnama: ||
(paramatmikopanishad 7thanuvAka, 3rd
mantra)
Lord Lord Srinivasa, who resides on Vrushabhachala Hill
along with His Consort Lakshmi Devi and who confers
Aiswarya (unlimited wealth) is eulogized in
Paramatmikopanishad as Paramatma. Just by his
VaraPradana as shown by His right lower hand, which is
a boon bestowal pose, He confers to all his devotees the
lost wealth, however it is lost. He is highly praised by the
Srutis like Rig-Yajur-Sama Vedas and He is alone the
protector and father of all, and to that Greatest God, I
offer my humble obeisances.
 The Rigveda 10.1.155 mantra states that
arAyIkANEgirimvikaTEgacHHasadAnvE,
SirimbiTasyasattvabhi: |
tvEbhishTvAcHHAttayAmasi ||
Just as Vedas mention chaturhOta as
chaturhUta, similarly in the above Rigveda mantra,
vEmkaTa is mentioned as vikaTa. It elaborates
that if you are not wealthy (ara:yi), if you are blind
(Ka:ne), if you are stressed with all kinds of worries
(vikate:), if your nature is polluted with demonic
attitude that hails enjoyment of the earthly
pleasures and holds back from attaining eternal
bliss, (sada:nve:), then go to the Holy Hill that is
the divine abode of Lord with His consorts on His
bosom, Lord Sri:niva:sa (sirimbittasya girim -
gachha) and seek His holy blessings so you may
attain eternity at His Lotus feet at the very end of
your mortal journey.
This is also the ancient belief of pilgrims
visiting Tirumala Hill Shrine from times immemorial.
It may be observed that the Abhishekam or sacred
bath to the Dhruva Bera and the image of Maha
Lakshmi on His right bosom is ceremoniously
performed every Friday. We may now contemplate
other important aspects of Sri Lakshmi
Visishtadvaita as a continuum from previous
articles.
When Narayana is resorted to as his refuge
by the devotee, it is only as Lakshmi-Narayana.
Lakshmi represents the Lords compassion.
lakshmyAsahahRushIikEshOdEvyAkAruNyarUpayA |
rakshaka: sarvasiddhantEvEdAntEshu cha gIyatE ||
If Narayana is Isvara, Lakshmi is Aisvarya.
The eminent commentator Sri Sundara-raja
concludes his work summing up the purpose with
which the Sariraka-sutras were compiled :
EtacHHAstrakAraEva bhagavAnpArASarya:
bhagavatsamArAdhanammuktyupAyamuktavAn|
atOtranaSankAkAryEtyabhiprAya: |
uktEshvaryEshunakinchidapyapramaNam |
ata: sarvamabhyarhamityartha: ||
This is the most significant detail of the
Vaikhanasa approach.The insistence is on iconic
worship as the sole means of salvation. This is in
sharp difference to other approaches, like Advaita
which commends Jnana (knowledge) as the path
of salvation, Visishtadvaita which highlights the role
of Bhakti (devotion), and Dvaita which suggests a
judicious combination of both. While the
Vaikhanasa outlook as summarised in Lakshmi
Visishtadvaita, recognizes the utility of both jnana
and bhakti leading us towards liberation, it holds
actual worship as the culmination of jnana as well
of bhakti. It relies on the Upanishadic passage
(from Mundakopanishad):
AtmakrDdAAtmarati:
kriyAvanEshabrahmavidAmvarishta:||
One who realizes Brahman through
knowledge is Brahma-vit, and the one who realized
Brahman through devotion is superior to Brahma-
vit, he is Brahmavid-vara. But one who engages
himself in action (viz, worship) is the highest among
the knowers of Brahman. He sports with Brahman
who is his own self, by making iconic representation
of the Brahman and offering worship to it
(AtmakrIDA). He dwells in the Brahman in loving
devotion and adoration (Atmarati). The expression
kriya here refers to the worship facilitated by
devotion (bhakti-sahakrita-bhagavad-aradhana).
However, worship (aradhana, upasana) is different
from devotion (bhakti, prapatti).
kriyAjapamUrtAradhanasamUrtAradhanakriyA|
(recitation of Gods name; worship through
fire; worship through; which is devoid of fixed form,
also called huta, fire-rituals; and iconic worship).
Worship is the best form of brahma-vidya,
where the word vidya (literally meaning
knowledge) means only the worship of God.
vidyAshabdEnabhagavadAradhanamEvOchyatE||
SAPTHAGIRI 47
 It is superior to knowing, and also to
devotion. Hence it is called Uttama-Brahma-
Vidya (Uttama-Brahma-Vidya-saara is the
title of an independent work by Srinivasa-
makhin). Its superiority (uttamatva) is also
indicated when the four forms of worship are
considered:
(1) worship within the mind / contemplation
(mAnasika viz., japa),
(2) fire rituals like agni-hotra;
(3) iconic worship (bimbAradhana);
(4) and contemplation on Brahman beyond
form (abimba-pujana).
The contemplation and fire-rituals (huta)
become capable of yielding fruits only when
iconic worship is resorted either at the
beginning or at the end. It is only after iconic
48 DECEMBER, 2017
worship, contemplation on the formless Brahman is
possible. The four forms of worship may be practiced in
isolation (svatantryena) or together (samuchchita).
Brahman has two aspects, Srinivasa-makhin
explains:
with form (sakala) and without form (nishkala), as
Marichi points out in the Yoga-Kanda of the
Vimanarchana-Kalpam. With form means having
identifiable details or parts, manifested in the objectsor
transactional existence,and therefore knowable.
Without form is beyond the reach of our normal
experience. Both, however, are natural
(ubhayamapisvabhavikam). Even as fire is hidden
unseen in fuel, oil in the sesame-seed, or juice in the
fruit, but comes out in manifest form when the fuel is lit,
sesame-seed is pressed, or the fruit is squeezed. The
understanding of Brahman as having both these aspects
is true knowledge (Jnana);
samyakjnAnamnAmabhagavata:
nishkalasakalasvarUpavibhAgAradhanaprakArAdijnAnam ||
It is for the sake of worship that the formless and
all-pervasive Brahman assumes specific iconic form as
a result of exclusive contemplation of the devotee
(bhavana-viseshat), and having so assumed the form,
he fulfills the longing of the devotees.
tatraparabrahmaNa: svabhAva: nishkala:
sakalascha |
nishkalatvamniravayatvam |
sakalatvamsAvayatvam |
EtadbhayamapitasyasvAbhAvikamityarta: |
nirUpasyasarvavyApaksyavishNO:
sAkaratayAvirbhava: | ...
bhAvanAvishEshatsakala: bhavati | sakalasvarUpa
Eva svOpAsakAnAmabhishtrumkurutE ||
It is only after worshipping Vishnu in both these
forms, one after the other, that the devotee will
accomplish his union (yoga) with Vishnu, Srinivasa-
makhin in his Jijnasadhikarana-bhashya explains
Marichis views thus:
asminnEvajanmanimOkshakAnkshiNAmanushtr
EyaprakAramAha-
saguNObrahmaNibuddhimnivEshyapasch
AnirguNamAshrityaiti| ayamarta: |
saguNOsAvayavE |
brahmaNipratimArUpEparamapurush
EbuddhimbhaktirUpAm |
nivEshyatadrUpamdrushTvAtadratam
Anasa: san | parambrahmaIvaEvamsvarUpamj
Atamitinischinvan | paschAt |
nirguNamniravayamOmkAragAmyamavyaktam
brahma | Asritya mana: prApayyatadrUpa:
dhyAtvA| nityamAmOkshAntam |
EvammOkshEyatnamudyOgamkuryAt |
tasyayOgina:ihajanmanyEvamOkshObhavEt ||
Two steps of worship are indicated here: (1)
an intensely devotional approach to the iconic form
of a personal deity; and (2) contemplation upon
the Brahman as devoid of attributes or forms. The
two are not sequentially prescribed. They must be
resorted to simultaneously, According to Srinivasa-
Deekshita :
bhagavadArAdhana-nirguNASraya
NamOkshayatnAnAmnasakramikatvam |
kintuyOgapadyamEvavikshitam ||
That is why that the devotee even in the first
step is asked not only to focus his mind steadily
on the iconic form, but must convince himself that
the Brahman himself, although devoid of form, has
assumed this particular form for the sake of the
devotee.
This procedure of contemplating on the iconic
form of Vishnu by the devotee turning his entire
mind in that direction, and also holding on to the
formless aspect, devoid of all qualities, but capable
of being apprehended by the pranava (Om) and
thus making the mind wholly tranquil, must be
considered in the light of Marichis prescription
VimanarchanaKalpa (Patala, 89) :
athAtOdhyAnamvakshyE,
paramAtmanOchintanamdhyAnam |
nishkalamsakalamiti tad dvividham |
nishkalamdEvaIrapianabhilakshyamadRuSyamsyAt |
sakalamdvividhamnirguNamsaguNamchEti |
nirguNamnishkalasvabhAva:
paramAtmanOnyatrakinchidasthiti |
kAshTEagnirivasarvavyApyaAkAshOpama:
sarvEshAmAtmAguhAyAmnihita:
antarbahiSchasamsthitOdRuSyAd
RuSyasthUlasUkshmOtyacHHOpramEyOnir
udyOgOachintyOnishkala: ||
This leads us on to a consideration of the
final goal that the Sariraka-Mimamsa-Sutra holds
before us, as interpreted by Srinivasa Makhin in
his Lakshmi Visishtadvaita Bhashya. The purpose
of all spiritual enterprise is Moksha, liberation from
the cycle of birth and death, emancipation from
phenomenal fetters. According to Marichi, (Patala-
80), Moksha is getting released from all latent
impressions leading us to be fettered by
transmigration.
samsArabandhanavAsanAnmukti: mOksha: |
This has a negative aspect, release from
phenomenal constraints (samsara-mukti), and also
a positive aspect, abiding in or with Brahman
(Brahmana sahasthitih). The second aspect is
contingent upon the first, for as Srinivasa Makhi
points out
samsAramuktasyaIvabrahmaNAsahasthiti: ||
Jnana and Bhakti are helpful in accomplishing the
first aspect, the elimination of ignorance (avidya)
and tendency to return to the world (maya),
whereas Aradhana will secure the second, for it
has been said (Marichi, Patala 80) :
tadArAdhanEnasamsArArNavanimagn
OjIvAtmAparamAtmAnamnArAyaNampaSyati |
sOpyapunarAvRuttikamdivyalOkamprApayati
| paSchAtkRutakRutyObhavati ||
SAPTHAGIRI 49
 That Srinivasa Makhi explains Jnana
concerning Brahman (Brahma-Jnana) does not
consist merely of the knowledge of scriptural import
(Vedanta-vakyartha-jnana), but it is of the nature
of worship; scriptural knowledge assuming the form
of devotion only when knowledge takes the form
of worship (upasanatmaka-jnana), avidya
(nescience that binds us to the phenomenal fetters)
is removed (avidya-nivrutti). Jnana should naturally
be transformed as Bhakti, if avidya is to be
removed. But this does not secure salvation. For
that purpose to be fulfilled, Bhakti should be
reinforced by actual worship.
yathObhaktimAtrarUpamupAsanamk
EvalamavidyAnivRuttayEbhavati |
tatsahitabhagavadArAdhanamtubhagavadpada
prAptyaUavyavahitOpAyaitiniSchIyatE |
tathAhabhagavAn mariachi: -
bhaktyAbhagavantamSrImannArAyaNamarchayEt |
tadvishNO:
paramampadamgacHHatItivijnAyatE iti ||
The Vaikhanasa view is that Jnana and
Bhakti are intended only to supplement Aradhana;
they are only ancillaries to worship. In the words of
commentator :
bhaktijnAnayO: ArAdhanasya cha
parasparamupaskAryOpaskArakabhAvasambandha: |
tEnabhaktijnAnEArAdhanasyaangabhUtE ||
The positive aspect of Moksha consists of
four divine planes of released existence for the
devotee :
(1) Salokya Obtainment of bliss of the first
degree, AmOda,
(2) Samipya Obtainment of the bliss of the
higher degree, pramOda,
(3) Sarupya Obtainment of still higher form of
bliss known as sammoda, and
50 DECEMBER, 2017
(4) Sayujya Also called as Vaikuntaprapti.
There is this graduation of bliss (Ananda-
taratamya) in Moksha. The devotee who works
through devotion and knowledge (bhakti and jnana)
become eligible to reach the first three planes,
However, the final plane is obtained only by those
who worship with devotion and knowledge.
bhaktyAdibhirupAsakAnAmAmOdAdilOkaprApti: |
vaIkunTaprAptistujnAnabhaktisahakRutam
ArAdhanamkurvatAmEva ||
The four divine planes are reached by those
who resort to worship of Brahman with form
Sakalopasana, whereas those who take to the
worship of the formless Brahman Nishkalopasana
get merged with Brahman, inseperably and
irrevocably (atyantika-laya in Brahman).
Srinivasa Makhi notes that there are many
definitions for the word Moksha or Liberation
(Jijnasadhikarana). He cites Marichis definition that
it is release from transmigration
(samsaranmuktih). The commentator also points
out that NrusimhaVajapeyi in his commentary on
Vaikhanasa Sutra has another definition : ever
abiding with Brahman in the form of Supreme bliss:
paramAnandasvarUpEnabrahmaNAsahAtyant
AvasthAnamEvamOksha: ||
This can happen only when one gets
released from the phenomenal fetters. Thus
samsara-mukti is synonymous with brahmana-
sahasthitih.
We shall continue to enrich our knowledge
on Sri Laskhmi Visishtadvaita philosophy in the next
issue, which confers the Supreme bliss on the
Sadhaka.
|| SrInivAsOvijayatE ||
(to be continued...)
 Manushyajanmanamatidurlabham
The human life is abstruse to get unless
we have accrued punyam (virtuous
merit) in the preceding lives. The right
human being will ensure that his deeds
during his present life will evade taking
another life as a human being or any
other creature. The ultimate aim should
be to merge with the God. Lord Krishna
in Bhagavad Gita (Chapter 7) advises,
bahunamjanmanam ante jnanavan
mam prapadyatevasudevahsarvamitisa
mahatma sudurlabhah. This is very
imbecile in Kaliyuga.

The era has been divided into four

yugas and the process for salvation of
human beings for each yuga has been set.
It was written in Vishnu Puranam that during
the Kritayuga, dhyanam (meditation),
Tretayuga performing yagnam,
Dwaparayuga conducting archana
(adoration) and during Kali yuga, it is reciting
the name of Lord Kesava would bring
salvation to the humans and those who
practice as per spiritual prescriptions will
unite with the Lord Vishnu. Dhayanamkrite,
YajnaihThrethayam, Dwaparearchayan,
yadopnothitadopothikalowsankeertayakesavam.
All holy scriptures have ordained that
namasmarana (reciting the name of God)
as only resource available to achieve this.
The process of meditation depends upon the
form of God we worship. There are two
formats of worship of God. One is 'Saguna'
and the other is 'Nirguna'. In saguna, we
perceive God in visual form with a name and
infinite attributes. In nirgunarupam we see
God as nameless and formless. But he is all
pervading and eternal. To visualise the God
in the latter form is very difficult for humans
when their mind wanders in different materialistic
issues. One can attain such a stage when a person
renounces everything worldly.
The best method is to adore the God in
Sagunaroopam, perceiving him in the name of Lord
Vishnu, Shiva or whatever name. One can definitely
concentrate on such visualization.
Two methods are adopted in such form. One is
adoration through conducting shodasopachara puja (16
methods of service) and the second one is reciting the
name of the desired IshtaDevata (preferred God).
There are different variants in these practices.
Bhishma suggested that the best and the easiest
order to attain salvation is to recite or chant the name
of Lord Vishnus thousand names (Vishnu
Sahasranama). It may not be possible for all segments
of people with different knowledge, educational levels
to recite Vishnu Sahasranamam. Hence they said
reciting the name of Rama is equivalent to thousand
names of Lord Vishnu. The great Vishnu Sahasranama

51
SAPTHAGIRI 51
sloka emphasises the relevance of reciting the
name (naama).
Sri Rama Rama rameti rame rame manorame
Sahasranama tattulyam Rama namavaranane ||
There is no greater means of God-realization
in the Kali Yuga than chanting the names of the
Lord.
There are different forms for reciting the
naamaas such as Bhajan, Samkeertan, Satsang
etc. Group singing is sacred devotional exercise.
AdiSankaracharya also advocates in his
BhajaGovindam. After narrating several features
of our difficult lives, he said that only mantra for
alleviating from all problems in human life and to
easily cross this ocean of problems is to
Naamasmaranadanyamupaayam,
nahipashymobhavatharene Lord Krishna also
mentions the same in Bhagavad Gita.
Bhagavatam tells us that, naama
samkeerthanam yasyasarvapapa pranaashanam
pranamo dukkha samanahathamnamaa
miharimparam (Oh lord, when we chant your name
all the sins are destroyed, and if we prostrate before
you, Lord Sri Lord Srihari will remove all sorrows)
DIFFERENT FORMS
There are different forms of
naamasamkeertanam. They are Bhajan,
Sankeerthanam, and Samyak Keerthanam.
BHAJAN
It is a concept of concentrating on God and
reciting his name in the form of rhythm. It could be
done in a group of people. Singing in praise of
God in the form of a song, sloka or any thing in
rhythm makes the individual and the group to
concentrate and immerse themselves in the praise
of the God. Different formats of Bhajan are
practiced in various parts of the country. The format
followed in Southern parts is keertanas and
naamaavali (a series of names). Sruti, Raagam and
Thal are adopted to be more classical in style.
52 DECEMBER, 2017
The congregational format of Bhajan is very
effective in concentrating on God. Sometimes, it
could be done in solo. Bhajan starts with guru
vandana (obeisance to Guru), sloka, bhajan.
Bhajan normally ends with haarati and mangalam
song. One such famous mangalam songs is
"Ramachandrayajanaka raja jaamanoharaaya,
mamakaabhistadayamahitamangalam"
NAAMA SAMKEERTHANAM
It may take three forms, such as
naamashravanam (listening to the name of God),
naama chanting (chanting the name of God) and
naamasamkeerthana (reciting the name of God).
Naama japam is done solo where as
samkeethanam in a group. Ajamila attained the
abode of God only by reciting the name of the Lord
only at the time of his death. SrimadBhagavatham
says that, the aggregate of all the virtues
accumulated in millions and millions of births induce
one to utter the name of the Divine.
SAMYAK KEERTHANAM
Samyak-keerthanam Samkeerthanam
(Congregational singing of bhajans is the best of
bhajans). There is a big difference between
Keerthanam and Samkeerthanam. Keerthanam is
an individual affair. It is singing by an individual for
the fulfilment of his prayers. Samkeerthanam aims
at the well being of the whole universe. That is the
primary aim of Bhajans
SATSANG : (congression of truth seekers)
A common form now being adopted in most
places. It starts with a discourse from an eminent
person, followed by group singing. It is very
effective method to spend a great time of value
with homogeneous group of truth seekers.
Any form of prayer is sacrosanct as long
as it cleanses the greed, lust, envy and makes
a person lead a righteous life.
 PUZZLE Presented by
T.S. Jagan Mohan
1 2 3 4 5

ACROSS
6
1. Brother of Dibhaka (5)
7
6. A kind of poem (From right to left) (3)
7. Not good (3)
8. Pointed top of a mountain (4)
8 9 9. Period of time in history (3)
11. Son of Silada (5)
10 14. In the past (3)
15.Permit or give (Jumbled) (5)
11 12 13
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CLUES FOR PUZZLE
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14 15
DOWN
1. Shout (3)
2. Original name of Naree Kavacha (7)
Tirumala Tirupati Devasthanams, Tirupati
3. Sister of Ambalika (4)
Health De tment, T
partment,
Depar
par Tir umala
irumala
ir 4. Supreme being (3)
Instr uctions ffor
Instructions or 5. Mother of Bana (5)
Maintaining Sanita tion
Sanitation 8. Wife of Pippala (5 )
10. Son of Sudheshna (4)
Use dustbins-keep the surroundings clean. 12. At the present time (3)
Segregate dry and wet waste materials and 13. Bad health (3)
put in separate dustbins. Always make the
surroundings clean.
The use of plastic materials is banned
protect natural environment.
Dont spit or throw waste materials on
roads.
Dont urinate and defecate in the open
places. Use toilets and clean with water
immediately after use.
Maintain personal hygiene Safeguard the
Sanctity.

SAPTHAGIRI 53
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54 DECEMBER, 2017