2022-01-02 | ॐ Welcome to TirumalaHills - Dharmo Rakshati Rakshita

<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjOb5dPDBXHsy5Fb4syFq5eAowTbfq9tmC4ghUHYYbHl2Dy-QFDFrFro1SfICScwcbeXGPMxZxHFlqH7vgH1nOeMLMw6RKsjl4Z_xeA7nNhOcuollHywyB8BYWBQb76UvEGHKbmvygObGrxViRb4qrmjqzYk2_UHfcy_hNxKh8WWzTKT_fNT1QTMts=s1280" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEjOb5dPDBXHsy5Fb4syFq5eAowTbfq9tmC4ghUHYYbHl2Dy-QFDFrFro1SfICScwcbeXGPMxZxHFlqH7vgH1nOeMLMw6RKsjl4Z_xeA7nNhOcuollHywyB8BYWBQb76UvEGHKbmvygObGrxViRb4qrmjqzYk2_UHfcy_hNxKh8WWzTKT_fNT1QTMts=s16000-rw" /></a></div> A vrata means a vow, a firm commitment, rules of conduct, worship, reading of scriptures, remaining without food and engaging in charitable activities. A vrata has a plan that has to be followed on taking it up. There is nothing that cannot be achieved if one takes up a discipline with a mind that is full of sincerity and purity. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiAW5quhEJ7c15gX-TT3dU3w5eBGudFCuM18y0fWxWAzd0FlkzxL_kLW44sThulZAqoKZA-8hbx49dlOWjXpINDKux6PPOkH_6Ae1V9f5nHX-nbYLvKraELQsXYCk0czSbJUf6nmB8yD7eJCJr5FDgEv-0QMNcSP-GA0uulG83rFhVs4crRTfQfT-w=s1080" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="958" data-original-width="1080" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEiAW5quhEJ7c15gX-TT3dU3w5eBGudFCuM18y0fWxWAzd0FlkzxL_kLW44sThulZAqoKZA-8hbx49dlOWjXpINDKux6PPOkH_6Ae1V9f5nHX-nbYLvKraELQsXYCk0czSbJUf6nmB8yD7eJCJr5FDgEv-0QMNcSP-GA0uulG83rFhVs4crRTfQfT-w=s16000-rw" /></a></div> Elders say that when is followed with single-minded absorption, the desired result is definitely obtained. It was with this view that Goda Devi observed the Dhanurmasa vrata, for no selfish reason but for the sake of others. She showed others the way. She sang thirty verses to make Krishna happy. These are in the Tamil language. They are called Pasurams. They are also called Tiruppavai or Srivratam. It has become famous as Tiruppavai in DivyaPrabandham. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgtcGu0lH6h9HIL_Mv-LemvYOThyJq94c6nhPFjXQ8APZs9zqgG5e--R6ADGOp24BOZJtCEKSvlGLggZyF_Fi7P6-H3AZVDCcTJHki03F-u94KWIpvcqUbEOSS2fC7rhwcka8eCqqDnq8D6_eLnTIJP-OGW6fGMJgjKuyR3f9ZYQt0HGH4zO21XHdE=s960" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="613" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEgtcGu0lH6h9HIL_Mv-LemvYOThyJq94c6nhPFjXQ8APZs9zqgG5e--R6ADGOp24BOZJtCEKSvlGLggZyF_Fi7P6-H3AZVDCcTJHki03F-u94KWIpvcqUbEOSS2fC7rhwcka8eCqqDnq8D6_eLnTIJP-OGW6fGMJgjKuyR3f9ZYQt0HGH4zO21XHdE=s16000-rw" /></a></div> <iframe allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="" frameborder="0" height="315" src="https://www.youtube-nocookie.com/embed/9ZGHDeEy_9I" title="YouTube video player" width="100%"></iframe> 1. Time has come for Margasirsa Vrata, come on! mārgaḻi ttijñgal madi nirainda nannāḻālnīrāḍa ppōduvīr, pōduminō nērilaiyīrśīr malguṃ āy ppāḍi śelvachchiru mīr kāḻkūrvēl koḍundoḻilan nandagōpan kumaranērār nda kaṇṇi yaśōdai yiḻaṃśiṅgamkārmēnichchajñgaṇ kadirmadiyaṃ bōl mugattānnārāyaṇanē namakkē paraitaruvānpārōr pugaḻappaḍindēlō rembāvāy ॥The first verse speaks of the season. Among months, the Margasirsa month is considered supreme. Goda Devi decided to observe the vrata in that month on a full moon day. With that view, she told the gopikas of the village that we would observe the vrata for a month. Only Narayana can fulfil all our desires. Rising at dawn, all of them would have a head bath. She invited them all to perform the Srivrata and bring joy to all people. 2. Come and get the rules of the vrata. vaiyattu vāḻvīrgāḻ nāmuṃ nambāvaikkuchcheyyuṃ kiriśaigaḻ kēḻīrō pārkaḍaluḻpai yattu yinra paramanaḍipāḍineyyuṇṇōṃ pāluṇṇōṃ nāṭkālē nīrāḍimaiyiṭṭeḻudōṃ malariṭṭu nāmuḍiyōmśeyyādana śeyyōṃ tīkkuraḻai chchenrōdōmaiyyamuṃ pichchaiyuṃ āndanaiyuṃ kaikāṭṭiuyyu māreṇṇi yugandēlō rembāvāy ॥She gave details of the vrata to be followed in the second pasuram. We will wake up in the early morning and have our bath. Putting kohl for eyes, decorating our tresses with flowers, we will sing the praises of the feet of the Supreme Lord who rests on the milky ocean. We will not partake of ghee and milk during the days of this vrata. We will not speak words that cause pain to others, nor will we speak untruth. We will give food to guests. Having learnt these rules, come happily to perform the vrata. 3. Sing the sacred name of Vamana. ōṅgi yulagaḻanda uttaman pērpāḍināṅgaḻ nambāvaikku chchāṭri nīrāḍināltīṅganri nāḍellāṃ tiṅgaḻ mummāri pey duōṅgu peruṃ śennel ūḍu kayalugaḻapūṅguvaḻai pōdil porivaṇḍu kaṇpaḍuppatēṅgādē pukkirundu śīr ttamulai paṭrivāṅgakkuḍaṃ niraikkuṃ vaḻḻal perumbaśukkaḻnīṅgādaśelvaṃ niraindēlō rembāvāy ॥The third verse lists the good that comes by observing the vrata. We will sing the glorious names of Vamana who came as a little student and measured the three worlds. If we do so, there will be copious rains and people will live happily, free from all sorrows. The land will be always prosperous with plenty of grain and other riches. 4. Pour down rains ... O Varunadeva... āḻimaḻaikkaṇṇā ! onru nīkai karavēlāḻiyuḻ pukku mugundu koḍārtēriūḻimudalva nuruvampōl meyikaruttupāḻiyandōḻuḍai parpanāban kaiyilāḻipōḻ minni, valamburi pōl ninradirindutāḻādē śār jñgamudaitta śaramaḻaipōlvāḻavulaginil pey diḍāy nāṅgaḻummārgaḻi nīrāḍa magiḻindēlō rembāvāy ॥The fourth pasuram prays to Lord Parjanya (Varunadeva) for copious rains that would assure prosperity to the land. Be shining as the discus in the right hand of Narayana who is the supreme Lord, thunder like the conch in the Lord’s left hand. Pour down rains for the happiness of the people of the world and for us to observe happily the Margasirsa vrata, as if they were the rain of arrows released from the bow Saranga. 5. We will pray with mind, word and body. Come forward! māyanai mannu, vaḍamadurai maindanaittūya perunīr yamunai tturaivanaiāyar kulattinil tōnruṃ maṇi viḻakkaittāyaikkuḍal viḻakkaṃ śeyda dāmōdaranaitūyōmāy vandunāṃ tūmalar tūvittoḻuduvāyināl pāḍi, manattinal śindikkapōyapiḻḻaiyuṃ ppugudaruvā ninranavumtīyinil tūśāguṃ śeppēlō rembāvāy ॥The fifth pasuram speaks of the desire of the girls for eternal service to the Lord and being always close to Him.Let us go to Krishna after making ourselves pure and worthy. Let us worship him with flowers Let us salute him with our hands. Let us pray to him with words. Let us meditate upon Him. If we do so, all the sins we committed earlier and may commit in the future will be charred into ashes like cotton that has fallen into the fire. 6. Wake up chanting Hari, Hari! puḻḻuṃ śilumbinakāṇ puḻḻarayyan kōyililveḻḻai viḻiśaṅgin pēraravaṃ kēṭṭi laiyōpiḻḻā yeḻundi rāy pēy mulai nañjuṇḍukaḻḻachchagaḍaṃ kalakkaḻiya kkālōchchiveḻḻattaravil tuyila mar nda vittinaiuḻḻattu kkoṇḍu munivargaḻuṃ yōgigaḻummeḻḻa veḻundu āriyanra pēraravamuḻḻaṃ pugundu kuḻir ndēlō rembāvāy ॥The sixth pasuram speaks in the voice of a gopika to a gopika in deep sleep about the need to wake up and go for bath. She also speaks of the state of other gopikas. Even the birds have woken up and are flying away making bird sounds in search of the day’s food. From the temple of Sri Mahavishnu sounds of the white conch being blown are heard indicating the coming of dawn and the need to wake up. Are the sages and rishis waking up the Lord in yoganidra by reciting Hari, Hari? Those sounds are waking us up. You too listen to that sound, wake up and come out! 7. Listen to the sounds of the Gopika’s bangles! kīśu kīśenrejñgumānai chāttakalandu !pēśina pēchcharavaṃ kēṭṭilaiyō ! pēy ppeṇṇē !kāśuṃ pirappuṃ kalagalappakkai pērtuvāśa narujñguḻa lāyichchiyar mattinālōśai paḍutta tayira ravaṃ kēṭṭilaiyōnāyakappeṇṇiḻḻāy ! nārāyaṇan mūrtikēśāvanai ppāḍavuṃ nīkēṭṭē kiḍattiyōtēśa muḍaiyāy ! tira vēlō rembāvāy ॥The seventh pasuram wakes up another gopi and speaks of the bhakti of listening. As the cowherdesses churn curds in the pots, the sounds of their bangles and the sounds of their necklaces rubbing against one another and the sounds reach sky-high. Aren’t you hearing them, O leader of the gopikas! Aren’t we singing the praise of our Krishna? O mother, do open the door first. 8. Ayyo!... You have yourselves come! kīḻ vānaṃ veḻḻenru erumai śiruvīḍumēy vān parandanakāṇ mikkuḻḻa piḻḻaigaḻumpōvān pōginrārai pōgāmal kāttunnaikūvuvān vandu ninrōṃ kōdukalamuḍaiyapāvāy ! eḻundirāy pāḍipparaikoṇḍumāvāy ! piḻandānai mallarai māṭṭiyadēvādidēvanai chchenrunāṃ śēvittālāvāvenrā rāy ndaruḻēlō rembāvāy ॥The eighth pasuram speaks of ‘manana’, getting by heart the prayers. The East is opening with dawn. All the girls have started for the place where the vrata is to be performed. We have stopped them from proceeding. We have all gathered in front of your house. O happy girl! Let us sing the great qualities of Krishna. We will perform the vrata and get the ‘para’. Let us pay obeisance to the Lord of all gods. Then will Krishna say, O ladies! You have come yourself! And then will he not enquire about our state and look at us with his grace-laden eyes? 9. Krishna! At least you should wake up! tūmaṇi māḍattuchchuṭruṃ viḻakkeriyadhūpaṃ kamaḻa ttuyilaṇai mēl kaṇ vaḻarummāmān magaḻē ! maṇikkadavaṃ tāḻ tiravāymāmīr! avaḻai yeḻuppīrō un magaḻ dānūmaiyō ? anrichcheviḍō ? anandalōē mapperunduyil mandirappaṭṭāḻō ?māmāyan mādhavan vaikundan enrenrunāmaṃ palavuṃ navinrēlō rembāvāy ॥The ninth pasuram explained how to wake up the gopika who was engrossed in meditation. They call out to a gopika sleeping in a house which has been built with nine types of gems. “O, daughter of auntie! Open the door made up of gems! O auntie! At least you wake her up. Has anyone cast a spell on her to remain in deep sleep? O Madhava! At least you wake her up. 10. You are like the crown jewel for gopikas... nōṭruchchuvarkaṃ puhiginravammanāymāṭramuṃ tārārō vāśal tiravādārnāṭrattuḻāy muḍi nārāyaṇan nammālpōṭrapparaittaruṃ puṇṇiyanāl,paṇṇorunāḻ,kūṭrattin vāy viḻanda kumbakaruṇanumtōṭru munakkē perunduyil tān tandānō ?āṭravanandaluḍai yā yaruṅgalamētēṭramāy vandu tiravēlō rembāvāy ॥The tenth pasuram speaks of the gopikas who desire to take along with them the gopikawho is sleeping in a house next to the residence of Krishna. What? Have you completed the vrata even before our arrival? Narayana is one who gives us the purusharthas for poor people like us, if we sing just an auspicious tune? Did Kumbhakarna give you the deep sleep that he had been blessed with? How did you become so sleepy? Aren’t you like a crown-jewel for us? So do wake up and open the door. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi7m0SCvnCWLo4p5W0eYaGjtDhSJjNA1eOfUOiG-gnkwn_qj9Q3n3wHLzLBv96CbgLCjn6U3HiHunTEt-DZWe532cauthhwD4lTbUgFgWfCYGWrELHGcejW0bh69nlM8qDfuPJtwDvJkqVMMsCGfyrG3vMs8VI6T9qWanolaM4UqscA_yTjjYJs0uI=s960" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="640" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEi7m0SCvnCWLo4p5W0eYaGjtDhSJjNA1eOfUOiG-gnkwn_qj9Q3n3wHLzLBv96CbgLCjn6U3HiHunTEt-DZWe532cauthhwD4lTbUgFgWfCYGWrELHGcejW0bh69nlM8qDfuPJtwDvJkqVMMsCGfyrG3vMs8VI6T9qWanolaM4UqscA_yTjjYJs0uI=s16000-rw" /></a></div><div class="separator" style="clear: both; text-align: center;"> </div> 11. You are dear to the cowherd clan... kaṭrukka Ra vaikkaṇaṅgaḻ palaka Randuśaṭrār ti Ralaḻiyachchenru śeruchcheyyumkuṭramonrillāda kōvalartaṃ porkoḍiyēpuṭraraval gul punamayilē pōdarāyśuṭrattutōḻimā rellāruṃ vanduninmuṭraṃ puhundu mugilvaṇṇan pērpāḍaśiṭrādē pēśādē śelvappeṇṇāṭṭi ! nīeṭrukku raṅgaṃ poruḻēlō rembāvāy ॥The eleventh pasuram teaches of karma yoga. It speaks of a gopika born in the cowherd clan which is famous for following the works of the cowherds. O golden creeper born in the cowherd clan! Do wake up. Relations, friends have all come to your house front. They are all singing the praises of Krishna. Yet you are not moving, nor speaking! O well-endowed lady! What is the significance of your sleep? 12. O sister of the rich cowherd! kanaittiḻaṃ kaṭrerumai kanrukkiraṅgininaittumulai vaḻiyē ninrupāl śōra,nanaittilaṃ śērākkuṃ nar chelvan taṅgāypanittelai vīḻa nin vāśal kaḍaipaṭriśinattināl tennilajñgaikkōmānaicheṭramanattukkiniyānai ppāḍavuṃ nīvāy tiRavāyinitta neḻundirāy īdenna pēruRakkamanaittillattāru maRindēlō rembāvāy ॥The twelfth pasuram describes the waking up of the sister of a rich cowherd. O sister of the rich cowherd whose house is full of milk flowing everywhere! Dew is raining upon our heads. Yet we are standing in front of your house. We are holding on to the padlock of the front door. We are singing the praises of Rama. How come you are not speaking even after listening to it? Why don’t you wake up? How come such deep sleep? 13. Today is a very auspicious day puḻḻin vāy kīṇḍānai pollāvarakkanaikkiḻḻi kkaḻaindānai kkīrtimai pāḍippōyppiḻḻaigaḻellāruṃ pāvaikkaḻaṃ bukkārveḻḻi yeḻundu viyāḻa muRajñgittuppuḻḻuṃ śilumbinakāṇ , pōdarikkaṇṇināykuḻḻakkuḻirakkuḍaindu nīrāḍādēpaḻḻikki ḍattiyōpāvāy ! nī nannāḻālkaḻḻaṃ tavir ndu kalandēlō rembāvāy ॥The thirteenth pasuram is about the gopika who is lying on the bed, sure that Krishna will come to her on his own. Was it not Rama who killed the evil Ravana? Singing his praises and recollecting the heroic saga of Rama, all our girls have reached the place where vrata is performed. O gentle girl! Today is a very auspicious day.Giving up your sulking ways, join us and gain plenty of joy. Do come. 14. You gave your word. Have you forgotten? ujñgal puḻaikkaḍai tōṭṭattu vāviyulśejñgaḻunīr vāy negili ndāmbal vāy kūmbinakāṇśejñgalpoḍikkūrai veṇ pal tavattavartajñgal tirukkōyil śajñgiḍuvān pōginrārejñgalai munna meḻuppuvān vāy pēśumnajñgā yelundirāy nāṇādāy nāvuḍai yāyśajñgoḍu śakkara mēnduṃ taḍakkaiyanpajñgayakkaṇṇānai ppāḍēlō rembāvāy ॥The fourteenth pasuram contains meaningful descriptive epithets describing how to invite a gopika. O girl who is perfect! The sannyasis are going to the temple to perform worship. Wake up. You had given us the word that you would get up first and then wake us up. Have you forgotten it? O clever one with words! Wake up. Let us sing the greatness of Pundarikaksha. Come! 15. The Gopikas converse in humorous terms..ellē yilaṅgiḻiyē ! yinnamuraṅguḍiyō?śillenraḻai yēnmin? najñgaimīr, pōdaruginrēnvallai un kaṭṭuraigaḻ paṇḍēyun vāyaRidumvallīrgaḻ nījñgaḻē, nānēdā nāyuḍugaollainī pōdāy, unakkenna vēṛḍaiyai ?ellāruṃ phōndārō? phōndār, phōndeṇṇikkoḻvallānai konrānai māttārai māttaḻikkavallānai māyanai ppāḍēlō rembāvāy ॥The fifteenth pasuram speaks of the humorous conversation between the gopikawithin the house, and the gopikas standing outside. O girl with a sweet voice like that of a young parrot! You are still asleep! Why are you behaving thus? O gopikas who are very capable! I am coming just now. Do not call harshly to me so as to pain my ears. O friend! You are clever with words. You are capable. You are harsh. Doesn’t matter. Alright, I am the harsh one, as you say. Why speak of all that now? Alright, have all the gopikas come? Yes, all have come. Only you are sleeping within. Wake up and join us soon. Let us sing Krishna’s praises. Come!<div class="separator" style="clear: both; text-align: center;"> </div> <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgn-30Ts3cwu0lJp3lzz7lIcnexKFUJvIlfSUHsC-J09xDbQ6aKmOXrSk6leVpKSW8opTwZEdELqmpzPjke9VdNSTu3mIY93rF65f_GnIpW6j6ZOtwKBQXJmu8FwQtP1s0eVJbgHjNACpPWPYILV1v0sqB8AhnNtI4Xe_EsHyrb0yuCH0MBSZYY5uI=s1280" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEgn-30Ts3cwu0lJp3lzz7lIcnexKFUJvIlfSUHsC-J09xDbQ6aKmOXrSk6leVpKSW8opTwZEdELqmpzPjke9VdNSTu3mIY93rF65f_GnIpW6j6ZOtwKBQXJmu8FwQtP1s0eVJbgHjNACpPWPYILV1v0sqB8AhnNtI4Xe_EsHyrb0yuCH0MBSZYY5uI=s16000-rw" /></a></div> 16. The Lord has given us His word... nāyaganāy ninra nandagōpanuḍaiyakōyil kāppānē ! koḍittōnruṃ tōraṇavāśal kāppānē ! maṇikkadavaṃ tāḻ tiravāyāyar śirumiyarōmukku arai paraimāyan maṇivaṇṇan nennelēvāy nēr ndāntōyōmāy vandōṃ tuyileḻappāḍuvānvāyāl munnamunnaṃ māttādē ammā! nīnēśa nilaikkadavaṃ nīkkēlō rembāvāy ॥The sixteenth pasuramspeaks of the way the gopikas should conduct themselves for the vrata. With their minds absolutely pure, they must follow the shastraic rules with sincerity to perform the divine vow as they had decided. O guardian of Nandagopa’s palace! Please open the door that is beautifully encrusted with gems. We are little girls born in the cowherd clan. Sri Krishna gave his word yesterday itself that he will give us loud-sounding Parai and other gifts. Without thinking of other things and with a pure heart we have come singing to wake up Sri Krishna Sir, do not say no.Be kind enough to us and open the doors and allow us to go in. 17. All of you wake up to bless us... ambaramē, taṇṇīrē śōRē aRaṃ śeyyumemberumān ! nandagōpālā! eḻundirāy,kombanārkellāṃ koḻundē ! kulaviḻakkēemberumāṭṭi! yaśōdāy! aRivurāy!ambara mūḍaṛtōjñgi yulagalandaumbar kōmānē ! uRajñgādeḻundirāyśeṃ porkaḻa laḍichchelvā ! baladēvā !umbiyuṃ nīyu muRajñgēlō rembāvāy ॥The seventeenth Pasuram praises the good qualities of Nandagopa and his charitable ways and speaks of waking up his entire family. O Nandagopa who gives away garments to those who want them, pure water to drink for those who are thirsty, food for those who ask for it without expecting any return! Our Lord! Please wake up. Our lady who glows like an auspicious lamp! O Yasoda! Please wake up. O Trivikrama! Please wake up from your sleep. Balarama! Wake up. Both you and your brother do wake up and come hither. 18. O Nila Devi! Open the door! undu madakaḻitta! nōḍāda tōḻvaliyannanda gōpālan marumagaḻē ! nappinnāy !kandaṃ kamaḻuṃ kuḻalī ! kaḍai tiravāyvandejñgaṃ kōḻi aḻaittanakāṇ mādavippandal mēl pal kāl kuyili najñgal kūvinagāṇpandār virali ! un maittunan pērpāḍachendāmaraikkaiyāl śīrār vaḻai yoḻippavandu tiruvāy magiḻindēlo rembāvāy ॥The eighteenth pasuram speaks of waking up Goddess Nila Devi. O daughter-in-law of Nandagopa! O Nila Devi! See, it has dawned. With bangles sounding ‘gsl, gsl’ in your rose-complexioned hands, do come andopen door. 19. Is this right, O mother! kuttu viḻakkeriya kkōṭṭukkāl kaṭṭil mēlmettenra pañchaśayanattin mēlērikottalar pūjñgaḻal nappinnai koṅgaimēlvaittukkiḍanda malar mārpā ! vāy tiravāymettaḍajñkaṇṇināy nī yunmaṇālanaiettanaipōduṃ tuyileḻa oṭṭāy kāṇyettanai yēluṃ pirivāṭra gillāyāltattuva manruttagavēlō rembāvāy ॥The nineteenth pasuram tells us how to pray to one’s divine parents who are always kind. Krishna is beside Nila Devi. The gopikas look at the Lord and say, O Krishna! Please open your lips and speak. O Nila Devi! Though time passes fast, you are not allowing your husband to wake up. Your not being able to bear even this little absence is not right for your nature or for your kindness, O Mother! 20. Allow us to bathe with Krishna, O Mother! muppattu mūvar amararku mun śenrukappaṃ tavirkuṃ kaliyē tuyileḻāyśeppamuḍaiyāy tiRaluḍaiyāy ! śeṭrārkuveppaṃ koḍukkuṃ vimalā tuyileḻāyśeppanna menmulaichchevvāy chchiru maruṅgulnappinnai naṅgāy ! tiruvē ! tuyilelāyukkamuṃ taṭṭoḻiyuṃ tandun maṇāḻanaiippōdē yemmai nīrāṭṭēlē rembāvāy ॥The twentieth pasuram is about the way in which Sri Krishna and Nila Devi have to be woken up. O hero! Wake up. O Nila Devi! Please wake up. Give us a fan to fan ourselves and a mirror to see our face and help us bathe with Krishna, O Mother! <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiXLRPPguz-WWkZnvS1iJHkJRwlVAQJvXegH56JFhdsBIEDPpH2Quetga3NifGApv48BFbjyQ6_1zIHNoJ0xlAXymc5wCM5rMCX_BEV-HFOwVHsn_3xsLD8Q4hulfX6eTYpBfZJE8yBpZ8hkaebQAuhbPDFUEfJZhOo7snky1nLS-waT_0TTzQtS7Q=s1280" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEiXLRPPguz-WWkZnvS1iJHkJRwlVAQJvXegH56JFhdsBIEDPpH2Quetga3NifGApv48BFbjyQ6_1zIHNoJ0xlAXymc5wCM5rMCX_BEV-HFOwVHsn_3xsLD8Q4hulfX6eTYpBfZJE8yBpZ8hkaebQAuhbPDFUEfJZhOo7snky1nLS-waT_0TTzQtS7Q=s16000-rw" /></a></div> 21. We have come as your servitors... ēṭrakalaṅga ḻediripoṅgi mīdaḻippamāṭrādē pāl śoriyuṃ vaḻlal peruṃ paśukkalāṭra ppaḍaittān maganē ! yarivurāyūṭramuḍai yāy ! periyāy ! ulaginiltōṭramāy ninra śuḍarē ! tuyileḻāymāṭrārunakku valitulaindu un vā śarkaṇāṭrādu vandu unnaḍi paṇiyu māppōlēpōṭriyāṃ vandōṃ pugaḻ ndu ēlōrembāvāy ॥The twenty-first pasuram speaks of the manner in which to worship the Lord so that he becomes happy. Son of Nandagopa! Do wake up. You are the personification of flame. Wake up. All your enemies have been defeated by your valour, and have come to your door and are taking refuge at your feet. In the same way, we too cannot remain apart from you. O Lord, we have come to praise your feet and invoke blessingson them. 22. Lord look at us with your eyes and bless us... aṅgaṇ mājñālattaraśar abhimānabajñgamāy nandu nin paḻḻikkaṭṭil kīḻēśajñgamirupār pōl vandutalai ppey dōmkiṅgiṇivāy chcheyada tāmarappūppōlēśeñjñgaṇ śirichchiridē yēmmēl viḻiyāvōtiṅgaḻu mādittiyanu meḻundārpōlajñgaṇṇiraṇḍuṃ koṇḍu ejñgaḻ mēl nōkkudiyēlejñgaḻ mēl chāba miḻandēlō rembāvāy ॥The twenty-second pasuram speaks of praying to the Lordand says that with thoughts and words the gopikas feel that the Lord is everything for them. Rich and powerful kings who ruled over vast kingdoms, have given up their ego, that there was none superior to them, and have come to you as the Emperor, and have gathered beneath your throne. In the same way, wehave also given up our feeling of ‘I’ and come in many groups and gathered beneath your throne. Kindly look at us. If your glance falls on us, all our sorrows and karmas will vanish. Isn’t that so, O Lord? 23. Wake up, O Lord of love... mārimalai muḻañjil mannikkiḍanduRaṅgamśīriya śiṅgarivittuttī viḻittuvērimayir poṅga veppāḍuṃ pēr ndudarimūri nimir ndu muḻaṅgippurappaṭṭupōdarumāpōlē, nī pūvaippūvaṇṇā ! unkōyil ninriṅganē phōndaruḻi kōppuḍaiyaśīriya śiṅgāpanattirundu yāṃ vandakāriyamārāy ndaruḻēlō rembāvāy ॥The twenty-third pasuram explains how to wake up the Lord and request him to examine their requests. Come out of your palace like the roaring lion! Lord, sit on your beautiful and famous throne, examine our requests and understand them. 24. Salutations to your holy feet... anrivvulaga maḻandāy! āḍipōṭrichchenraṅguttennilaṅgaiśettāy! tiRal pōṭriponrachchegaḍa mudaittāy ! pugaḻ pōṭrikanru kuṇilā veRindāy ! kaḻal pōṭrikunrukuḍaiyā veḍuttāy ! guṇaṃ pōṭrivenru pagaikkeḍukkuṃ nin kaiyil vēl pōṭriēnrenrun śēvagamē yēttippaRai koḻvāninriyāṃ vandōṃ iraṅgēlō rembāvāy ॥The twenty-fourth pasuram describes how to sing blessings to the divine feet of the Lord. Blessings to your auspicious feet that measured the three worlds. Blessings to your shoulders that destroyed Ravana. Blessings to your unequalled fame that killed Chakatasura. Blessings to your holy feet that kicked Vatsasura. Blessings to your love that held up the Govardhana Hill as an umbrella to guard the cowherds and the cows. Blessings to your lance that destroyed the roots all enemies. Do bless us that we have come to praise you in this manner and gain from you the Parai drum. 25. Sweet is this Child of Yasoda... orutti maganāy piRandu ōriravilorutti maganāy oḻittu vaḻara,tarakkilā nāgittān tīṅguninaindakaruttaippiḻḻaikañjan vayiṭrilneruppenna ninra neḍumālē ! yunnaiaruttittu vandōm , paRai tarutiyāgiltirurrakka śelvamuṃ śēvagamuṃ yāmpāḍivaruttamuṃ tīr ndu magiḻindu ēlō rembāvāy ॥The twenty-fifth pasuram recites the great story of Krishna’sbirth. Lord who were born as the son of Devaki Devi! Child of Yasoda! You brought to nought the evil intention of Kamsa to kill you. We have desired only you and have come to your feet as our refuge. If you give the Parai drum, we will spend our time happily singing of your riches and heroic life-story. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEitfGgJ8LykJULRIiGvCrq5mE00rf9Cl9CAV7ufQTyS3tMhFBu8AwEoMRKrlb2guSiZ1ivV1g7TstPdI3il7kYpHpF1pRFVVVvv43PB-Ds5drvq6DqDHmiJAryngtJWMGFp5_XCrEjrrqB_8eLlrxAgMPunczEbeUJH16DHJEzPoEwCNBEBU5ef9-M=s1280" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEitfGgJ8LykJULRIiGvCrq5mE00rf9Cl9CAV7ufQTyS3tMhFBu8AwEoMRKrlb2guSiZ1ivV1g7TstPdI3il7kYpHpF1pRFVVVvv43PB-Ds5drvq6DqDHmiJAryngtJWMGFp5_XCrEjrrqB_8eLlrxAgMPunczEbeUJH16DHJEzPoEwCNBEBU5ef9-M=s16000-rw" /></a></div> 26. He rests on the banyan leaf... mālē ! maṇivaṇṇā ! mārgaḻi nīrāḍuvānmēlaiyār śey vanagaḻ vēṇḍuvana kēṭṭiyēlñālattai yellāṃ naḍuṅga muralvanapālanna vaṇṇattu un pāñjaśanniyamēpōlvana śaṅgaṅgaḻ, pōy ppāḍuḍai yanavēśāla pperuṃ paRaiyē, pallāṇḍiśaippārēkōlaviḻakkē, koḍiyē, vidāmēālinilaiyāy ! aruḻēlō rembāvāy ॥The twenty-sixth pasuram details the external things and internal qualities needed for completing the vrata as the gopikas wish to perform it. We have come for the things needed for performing the Margasirsa vrata. We want conches as white as the Panchajanya conch in your hand. We want large and big Parai drums. We want devotees who can sing auspicious songs. We want auspicious lamps. We also need flags and canopy. Be solicitous to us and grant all this, O Krishna! 27. Listen to our small requests, O Krishna! kūḍārai velluṃ śīr gōvindā ! undannaippāḍippaRai koṇḍuyāṃ peṛśemmānamnāḍupugaḻuṃ pariśināl nanrāgachchūḍagamē tōḻ vaḻaiyē,tōḍē śeppūvē,pāḍagamē,yenranaiya pal kalanuṃ yāmaṇivōm,āḍai yuḍuppōm, adan pinnē pāl śōṛmūḍa ney pey du muḻaṅgaivaḻivārakūḍi yirundu kuḻir ndēlōrembāvāy ॥The twenty seventh pasuram speaks of the gifts that the gopikas want. If we praise you and gain gifts and the Parai drum, they would be gifts that are worthy of praise by the people of the world. These gifts are bangles for hands, ornaments for the shoulders, ear-ornaments, flower-like ornaments for the ears and anklets with which we want to adorn ourselves. We want to wear nice silk sarees. Then we want rice and milk drowned in ghee to make payasam and eat it happily seated along with you, Krishna! 28. We are illiterate cowherds ... ka Ravaigaḻ pin śenru kkānaṃ śēr nduṇbōm,aRivonru millāda vāy kkulattu undannaippiRavi pe ṛndanai puṇṇiyaṃ nāmuḍaiyōmku Raivonru millāda gōvindā !undannōḍuuRavēl namakki ṅgoḻikka voḻiyāduaRiyāda piḻḻaigaḻōm, anbināl undannaichiṛpēraḻaittanavuṃ śīRi yaruḻādēiRaivā nī tārāy paRaiyēlō rembāvāy ॥The twenty eight pasuram is about the prayer of gopikas to Krishna to grant their wishes. We have no knowledge. We were born in the cowherd clan. Being born in this clan, we have had the good fortune of being one of us. Lord! Govinda! Our relationship with you can never be terminated. Out of love we have called you with abbreviated names. Kindly do not be angry with us for doing so. Fulfil our desires and be kind to us O Lord! 29. For births seven times seven, we will be your servitors... śittaṃ śiṛkālē vandunnai chchēvittu, unppottāmarai yaḍiyē ppōttuṃ pōruḻ kēḻāypettammēy ttuṇṇaṃ kalattil piRandanīkuttēva leṅgaḻai kkoḻḻamal pōgāduittai paRai koḻvā nanrukāṇ gōvindā !ettaikkumēḻēḻu piRavikkum, undannōḍuttōmē yāvōmunakkē nāmāḻ śey vōmmuttina ṅkāmaṅgaḻ māttēlō rembāvāy ॥The twenty-ninth pasuram requests Krishna to watch all the rites of their vrata. Krishna! Listen to what we gain by getting up early in the morning, coming to your residence, saluting you and praising you. We have not come today to gain only the Parai drum from you. Always, for births seven times seven, we wish to have unbreakable relationship with you and always be your servitors. Please see to it that we never get any other desire. 30. Tiruppavai is the Song of Srivilliputtur garland.... vaṅga kkaḍal kaḍainda mādavanai kēśavanaitiṅgaḻ tirumugattu chchēyiḻai yār śenniraiñjiaṅgapparai koṇḍuvāttai, aṇipuduvaipaiṅgamala ttaṇḍairiyal paṭṭar pirān kōdai śonnaśaṅgattamiḻ mālai muppaduṃ tappāmēiṅgappariśurai ppārīraraṇḍu mālvaraittōḻśe ṅgaṇ tirumugattu chchelvattirumālāleṅgaṃ tiruvaruḻ pettinburuva rembāvāy ॥The thirtieth pasuram says that those who read the thirty pasurams with sincerity will gain the same gifts as Goda Devi did. By singing songs of blessing to Krishna, the gopikas gained the Parai drum for the people of the world and servitor-ship to the Lord for themselves. GodaDevi who was born in Srivilliputtur which is like an ornament of the world, wove into a garland in Tamil language to help the people of the world to observe the vrata. Those who read the pasurams in the same order, will gain the gifts that the gopikas received from Krishna long ago, and also what Goda Devi gained by performing the vrata. If we read her pasurams knowing their meaning and recite them, desiring moksha, we will definitely reach the lotus feet of the Lord.

Lord Srinivasa is the Lord of Lords to whom the ritual of marriage is daily performed. He is the Lord of daily celebration of some ceremony or the other. Among the daily ceremonies held to the Lord, the daily ritual of marriage is of great significance. Hundreds of families participate in this ritual conducted on the prescribed marriage platform of Sampangi compound every day. This ritual is held every day except on the days of special ceremonies. Hence, Lord Srinivasa is called the Emperor of Daily Marital Ceremony. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgsrhhN122l-WQ-xZbx50NZHVQyj0JwC5zfuGbgNk5j_bdyhrazTNM3H3h7HhrVa5HNC0i6FtuBtG1bISeodx0Z3wGwlgwlNhSxhmFk0qQVMEJV76RFM5m7hKy-sV10Ji4Mk9t2n6icUKbVlGdMQcf5tIclrnLgRcA0sBzDhKccr8sQTLeP_1EYYjgi=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEgsrhhN122l-WQ-xZbx50NZHVQyj0JwC5zfuGbgNk5j_bdyhrazTNM3H3h7HhrVa5HNC0i6FtuBtG1bISeodx0Z3wGwlgwlNhSxhmFk0qQVMEJV76RFM5m7hKy-sV10Ji4Mk9t2n6icUKbVlGdMQcf5tIclrnLgRcA0sBzDhKccr8sQTLeP_1EYYjgi=s16000-rw" /></a></div> Marital Ceremony for Lord Venkateswara The marital ceremony for God is generally performed for our welfare, for our yoga and kshema. Yoga is obtaining that which one doesn’t have. If the issueless get children, it is children yoga. If those who do not have vehicles get vehicles, it is vehicle yoga. Kshema means retention of things as it is. Generally, people crave for things they don’t have and desire to retain things they have. Both these things are within our reach if the ritual of marriage is performed to the Lord. What is meant by Kalyana? Kalyana in the general parlance means that which causes happiness or comfort: “Kalyam sukham anayati praapayati iti kalyanam.” This is also called variously—vivaham, udvaham, parinayam, panigrahanam, etc. In folkore it is pelli, pendli in Telugu; lagna, maduve in Kannada and tirumanam in Tamil. Originally, the marriage of Padmavati and Srinivasa took place some five thousand years ago. They don’t need us to do it again. Obviously, we perform it again for our welfare and fulfilment of desires. This marital ceremony is performed every day in Tirumala during Abhijit lagna to the worship idol, Lord Malayappa along with Sridevi and Bhudevi. The mythological background There arose a doubt in the minds of the saints in good old days as to who was the God that can grant us redemption. Sage Bhrigu was commissioned to this task of testing the trinity of Gods—Brahma, Vishnu and Maheswara and resolve the issue. He finally resolves that Vishnu alone is the giver of redemption. In this process, Bhrigu kicks Lord Vishnu on His chest and Goddess Lakshmi feels piqued at this indiscriminate act and leaves Vaikuntha for the earth. Narayana too comes down to the earth in search of her and dramatically takes refuge at the hermitage of Vakulamalika as Srinivasa. Vakulamalika is none other than Yashoda of Dvapara yuga who was reborn in Kali yuga to fulfil her desire of witnessing the Lord’s marriage. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgyn7b1iKhUvetSZNWtm5nnvafHVBbbbkKh-99PPAS-qh_vYfC-uzmD2s4fGdOSugn1nrRRYOYdbqpdGr9K4J3Th7ZPGVRv0ZgbrjSFpjEx9UYxh77_w8dYZXnb-eXe5ifEuzccB_x9-bpLxPbuvlhgwASPcuDNmZTwVCVs0qNAfjA7ymrlqElUTXzo=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEgyn7b1iKhUvetSZNWtm5nnvafHVBbbbkKh-99PPAS-qh_vYfC-uzmD2s4fGdOSugn1nrRRYOYdbqpdGr9K4J3Th7ZPGVRv0ZgbrjSFpjEx9UYxh77_w8dYZXnb-eXe5ifEuzccB_x9-bpLxPbuvlhgwASPcuDNmZTwVCVs0qNAfjA7ymrlqElUTXzo=s16000-rw" /></a></div> While Akasha Raju of Narayanavaram was once tilling the land with a view to sanctifying it for yaga for the sake of children, he stumbles upon a golden box in one of the furrows. Goddess Lakshmi emerges out of the box in a full-blown lotus as an infant. That child was Padmavati. Soon Padmavathi grows young and one day an elephant in rut chases her while she was playing in the garden. Just then Srimannarayana who is alienated from the Vaikuntha and stationed in the hermitage of Vakulamalika happens to approach Padmavathi in the name of Srinivasa and drive the elephant out. Padmavathi and Srinivasa feel delighted at the sight of each other. When Srinivasa enquires about Padmavathi, the maids throw stones at him and his horse. Padmavathi stands stupefied at the sight of Srinivasa, but the maids take her back to the palace. Ever since then, both Srinivasa and Padmavathi suffer the pangs of separation in love. Coming to know of it, Padmavathi’s mother Dharani Devi reprimands her. Srinivasa too informs Vakula Devi about his love for Padmavathi, daughter of Akasha Raju and Dharani Devi and sends her to mediate for their marriage. But, suspecting her ability to perform the task, he moves around the palace in the guise of a soothsayer and gets invited into the palace to unveil the cause of Padmavathi’s ill-health. He tells her: “She has fallen in love with Srinivasa. She will be lost if she is not married to him. Take it from me! Srinivasa’s mother comes here soon with the marriage proposal,” and leaves. As if to prove the words of the soothsayer, Vakulamalika comes there and puts forth the marriage proposal. The parents of Padmavathi agree to it. Vakulamalika comes back home and informs the good news to Srinivasa. She is worried about the funds required to perform the marriage befitting the status of Akasha Raju, who is a king. At the request of Srinivasa, Kubera, the king of Alakapuri, readily showers plenty of money. It being Kaliyuga, Srinivasa signs a deed agreeing to pay back all the money and treasure offered by His devotees till the end of Kaliyuga. Brihaspati Acharya, the preceptor of the angels, fixes the auspicious moment of the marriage on the day of ruling star Uttara Phalguni in Vaisakha masa for prosperity: Shrutvaabraveetsa dhishanastayoruttara phalgunee Sammataassukha vriddhyartham prochyate daivachintakaih! Tayoruttara phalgunyaam vvivahah kriyataamiti Vaisakhamaase vidhivat kriyataamiti sobraveet!! Srinivasa sends through Garuda invitation to all the angels to attend the marriage at the auspicious fixed hour. As Brahma, Rudra and all other angels arrive at the marriage pandal at Narayanavaram, Akasha Raju with all his royal retinue receives the bridegroom Srinivasa. Brihaspati chants the veda mantras alongwith the sages as Padmavathi and Srinivasa are seated for the marriage. Akasha Raju and Dharani Devi offer Padmavathi, personification of Sri Maha Lakshmi, in marriage to Srinivasa. To the excitement of all the worlds, Srinivasa ties the sacred knot with Padmavati as the angels bear witness to it. This is the account of Srinivasa Kalyana as laid down in the Ashtadasha Puranas. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjz5e1K4wxMzApkojJtUW01zEwEx_7LYnQnmDTxrLRInMyWN7kqIEktwyxUk7I18TKCaSsyKwXun1gwH_wmBFRF5a1JwPYhYxPt5W4quwm6HoVQvPwZH3CJZcacqH0EXPRjmSc4VdV5BygSQV2VqNkmvGvwg7fwPQM93Kj9A2jA2cWOzYS-2T4uqn4o=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEjz5e1K4wxMzApkojJtUW01zEwEx_7LYnQnmDTxrLRInMyWN7kqIEktwyxUk7I18TKCaSsyKwXun1gwH_wmBFRF5a1JwPYhYxPt5W4quwm6HoVQvPwZH3CJZcacqH0EXPRjmSc4VdV5BygSQV2VqNkmvGvwg7fwPQM93Kj9A2jA2cWOzYS-2T4uqn4o=s16000-rw" /></a></div> The Historical Background Tarigonda Vengamamba, a great devotee of Lord Venkateswara, refers to the auspicious moment of the marriage in her V enkat achala Mahatmyam: “suruchira vaisakha shukladashami shukravaramunaadu shubhamuhurtambu,” i.e. “the tenth day of bright lunar fortnight in Vaisakha month, the Friday is the auspicious hour of marriage”. The marriage of Padmavathi and Srinivasa which took place five thousand years ago continued to be conducted till the 15th century in Tirumala on special occasions and during Brahmotsavas only. Tallapaka AnnamacharyaFather of Pada tradition of Poetry, born of the aspect of Nandaka sword, initiated the daily ritual of marriage himself taking the role of kanyadaata. Though he belonged to the same gotra as that of Lord Venkateswara, i.e. Bharadvaja Gotra, he considered it his divine gift to assume the role of Akasha Raju on behalf of the Goddess Padmavathi and perform the marriage. While Lord Venkateswara is a daily bridegroom, Annamacharya is a daily kanyadaata. This tradition is being carried forward even now as Annamacharya’s descendents continue to act as the kanyadaataas in Srinivasa’s marriage. The daily ritual of marriage of Lord Srinivasa, who takes care of the welfare of all the worlds, continues unhindered even today. This is recognized among the world of devotees as the most auspicious and unique service rendered to gain the mercy of Lord Srinivasa, in the entire world. Several stone inscriptions testify to the fact that the descendents of Annamacharya had donated a number of villages and agraharas to the temple for this ceremony. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEikhfNldl28NAL4Rv2WcSAVGwDkl2E-tKOEx3aGIDSEaQdFiEJ5YZAGnFlVS9KwmnvOV7oqLCUJ-qNFey1tngruiMBgNCv7DXstMfXijdm1Y8TuSET0PB8CpWz3JlPH0UtkospOmY3n2Nxw_QaszGUQ1PTuTjW7UQYjjJb0YYGjtHTUQ8Sy10Rv7zoZ=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEikhfNldl28NAL4Rv2WcSAVGwDkl2E-tKOEx3aGIDSEaQdFiEJ5YZAGnFlVS9KwmnvOV7oqLCUJ-qNFey1tngruiMBgNCv7DXstMfXijdm1Y8TuSET0PB8CpWz3JlPH0UtkospOmY3n2Nxw_QaszGUQ1PTuTjW7UQYjjJb0YYGjtHTUQ8Sy10Rv7zoZ=s16000-rw" /></a></div> History of Marital Ceremony of Tirumala Lord Venkateswara It was Tallapaka Annamacharya who inaugurated the daily ritual of marriage for the Lord. He arranged for transfer of 120 varahas from Sendaluru and Mallavaram villages of Kondaveeti region to the treasury of the Lord towards the expenditure for the ceremony. In the beginning, the ceremony used to extend to five days with special naivedyas being offered to the Lord. Panguni month commences on the day of ruling star Anuradha (Phalguna as per the lunar calendar) and ends on the day of Uttaraashaadha star. Considering Padmavathi as their daughter and Srinivasa as their son-in-law, Annamacharya’s descendents commenced this ritual of marriage in 1546. According to the inscription number 354-97, Tallapaka Chinna Tirumalacharya, grandson of Annamacharya, arranged to conduct this service of marital ceremony in the Govindaraja temple of Tirupathi since 1547 for five days in Chittirai and Thai months as per the Tamil Calendar. It used to start four days prior to the day of ruling star of Rohini. The inscription details the items of food to be offered to the Lord on each of these days and the amount of remuneration to be paid to the main priests and Jeeyangars. This ceremony is held at Lakshmi Devi pandal in the premises of Pundarikavalli of Govindaraja temple. Under the auspices of Tallapaka family, only betel leaves and areka nuts were given by way of remuneration in the ceremony. They used to spend only 250 varahas for this. 150 varahas from the income of Nediya village used to be credited to the temple treasury towards the expenditure on this account. This procedure was established by Chinna Tirumalayyangar. Every year this ceremony was conducted for five days without fail in Tirumala and Tirupathi. The income from Tuppili Agrahara besides 400 rekhai coins from Ambattur of Nagari Sirimayi region also used to be spent on these celebrations. This amount was meant not only for Govindaraja’s marital ceremony, but also for the daily services of the Tirumala main temple. There used to be grand processions of the Lord in the four main streets of the temples and offerings of special items of food on this occasion. During the ritual of marriage, Lord Malayappa was the bridegroom; Sridevi and Bhudevi were the brides. It was performed with a lot of fanfare and festivity. The main priests, Jeeyangars, recluses, Vedic scholars and other renderers of service used to be offered remuneration and other courtesies of the temple. Over the years, the amount of 150 rekhai coins was barely sufficient for the conduct of the ceremony. Tiruvedayyan (Tiruvengalanadhan), son of Peda Tirumalacharya, decided to spend his income drawn from Vinukonda Sirimayi region of Kondaveedu kingdom on this ceremony. In 1554 an amount of 470 rekhai coins was credited to the treasury of the Lord to meet the expenditure on the ceremonies. The remaining amount was spent on the offerings of food items to the Gods as per the inscription no. 419 GT. Around 1558 Lord Srinivasa’s marital ceremony was conducted with more offerings of food under the auspices of Tiruvengalanadhan. The five-day ceremony of marriage commenced with Hoisting the Garuda Emblem (Dhvaja rohana) which is generally held during Brahmotsavas. But, the Vaikhanasa tradition allows it in any ceremony. This ceremony, in which both the rich and the poor participate, used to be held previously before the golden threshold. Subsequently, it was shifted to the marriage hall on the way to vimana circumambulation and then to Ranganayaka porch for the convenience of the devotees. But, because of the rising number of participants, it has been shifted to the present “Venkata Ramana Swami marriage hall” to the south of Sampangi circumambulation. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhTmbDt7vZgiL62fr1x_4hEFRijq3crfBt_mt9cxwXjJn5oBSm6PkTy2_CnrZLSrho5vacPzmziYRmjJWhUzm3FCHhSzTRXIkqOh62c3howncgC-QaKgI9kPBkU9j4If9mgFkcUBd2tCEjjVqLPSPxT3JQ9bVXnC1qQwWOd3iVkazNyWpkbv4nH0QLP=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEhTmbDt7vZgiL62fr1x_4hEFRijq3crfBt_mt9cxwXjJn5oBSm6PkTy2_CnrZLSrho5vacPzmziYRmjJWhUzm3FCHhSzTRXIkqOh62c3howncgC-QaKgI9kPBkU9j4If9mgFkcUBd2tCEjjVqLPSPxT3JQ9bVXnC1qQwWOd3iVkazNyWpkbv4nH0QLP=s16000-rw" /></a></div> As a Paid Service Over the years the ceremony became a paid service. Among the three ceremonies held for Lord Vishnu according to Vaikhanasa Agama tradition, this ceremony is called shraddotsava or kamyotsava. The remaining two are called kalotsava or naimittikotsava. The devotees blessed by the Lord can participate in this service to the Lord by paying the charge of Rs. 1,000/. Only the participant alongwith the spouse is allowed into it. At the end of the utsava, the couple is given an upper garment (uttareeyam), a jacket, two big laddus, two vadas and five small laddus as prasada. The Procedure of Daily Ritual of Marriage From the quarters of the priests, the Vaikhanasa priests ordained for this ceremony, alongwith another priest known as Brihaspati clad in yellow garments, enter the marriage pandal of Sampangi circumambulation aided by a torch-bearer known as ‘Vochi’ for the service at the feet of the Lord. By then Malayappa Swami is already seated on the golden throne facing the east. There will be Sridevi and Bhudevi on another golden pedestal. Well-decorated with garlands, the processional deities get ready for the marital ceremony. The daily ritual of marriage starts with the prayer to the congregation at 12 O’ Clock in Abhijit lagna. Later, the vedic rituals of Vishvaksena’s worship, sanctification ceremony (Punyahavachanam), spot germination (sadyoh Ankurarpana), tying the sacred thread (rakshabandhan), lighting the fire (agni pratishta), etc. are conducted. Offering of honey and milk (madhuparka nivedana), washing the feet, touching with the sacred grass (Koorcha pradana) take place. A curtain (thera sella) is held between the Lord and His consorts amidst the chanting of the mantras. New garments are offered to them. The gotrapravaras of the Lord and His consorts are read out as part of the mahasankalpa. After worshipping the mangalya, it is touched to the Lord’s hands and then tied to the Goddesses and the camphor light is waved to them. At the fire place, the priests perform the main sacrifice, sacrifice with puffed rice, the concluding oblation of perfection (purnahuti) and protective marking on the forehead (rakshatilaka dharana). Later vaaranamayiram, exchange of garlands (malaparivartanam) and auspicious turmeric rice (akshataropanam) are conducted as per the ordained procedure. The ceremony concludes with the waving of camphor light. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjdv6zjeALANBdDJAnhiQrILqvVbtAWSQmhmmUpidWmYsSOe-oK4QYjMTqtUMPiYITNgRsRFMr6Fvfpp1IG2DdFFTa39ojmtc42eHP1WT7fZC4V7BrUw81F8CQ0kFdXSi_jbW8e60Tb5Z2NGxFVwFOcem25Xvm7CyG58smjwaHAbN3ZqihdfazyaADr=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEjdv6zjeALANBdDJAnhiQrILqvVbtAWSQmhmmUpidWmYsSOe-oK4QYjMTqtUMPiYITNgRsRFMr6Fvfpp1IG2DdFFTa39ojmtc42eHP1WT7fZC4V7BrUw81F8CQ0kFdXSi_jbW8e60Tb5Z2NGxFVwFOcem25Xvm7CyG58smjwaHAbN3ZqihdfazyaADr=s16000-rw" /></a></div> Fruits of Performing the Lord’s Marital Ceremony In the Vimanaarchana Kalpam, Sage Marichi details the fruits of conducting the Lord’s Marital Ceremony as follows: “Those who serve the Lord along with Sridevi and Bhudevi during the daily ritual of marriage will be purged of their sins then and there itself. Besides, the progeny upto ten generations, previous and prospective, of his father and mother will be cleansed of their sins. At the end, they attain the sacred world of Lord Vishnu. Ladies thrive with longevity of their husbands forever.

<a href="https://blogger.googleusercontent.com/img/a/AVvXsEj-_HEh-pXEKp-AbioehitZzr5SiESD3VOYR-oqCgX0CMhvFYTcoFDzjrPO1_6TWsUzbtPbDzyfALZpc2a-Y8JUmuoGmBwyZXk17HiEqVR9TqvfdO4vFTUwn3_qnEHoV5yKB-XOEZcPIkAuO-2FNaz7K8cZkxjgzvbxhi2ZZoEP3oYqMXHihEcK1RE=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEj-_HEh-pXEKp-AbioehitZzr5SiESD3VOYR-oqCgX0CMhvFYTcoFDzjrPO1_6TWsUzbtPbDzyfALZpc2a-Y8JUmuoGmBwyZXk17HiEqVR9TqvfdO4vFTUwn3_qnEHoV5yKB-XOEZcPIkAuO-2FNaz7K8cZkxjgzvbxhi2ZZoEP3oYqMXHihEcK1RE=s16000-rw" /></a> The Lord of the Vengadam hills, Sri Srinivasa is most benevolent towards his devotees and he always loves to bless them with their chosen wishes along with wealth and moksha. Lord Srinivasa’s appearance at Tirumala is due to the one and only reason to shower all His choicest blessings on mankind. There are many rituals that are periodically conducted during several auspicious occasions throughout the year at Tirumala Hill Shrine. The rituals that are celebrated during the sacred month of Dhanurmasa (Dec/Jan) is considered most auspicious among the other rituals of the year. ‘Dhanurmasa’ is considered as highly auspicious for the devotees of Lord Vishnu. The beginning of Dhanurmasa is marked by the transit of the Sun into ‘Dhanur’ rasi. This is also called ‘DhanusSankramana’. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEj_KpTgJ9TrlA5_Io0xiYltp77MVoMdBqMEUTYg9ZsSjtIiA0Z1NwBq_x9tDftuavSakxEqWKoBoyIOVFKAWd8Q80akgxUDbqC_pMbD_QBDTZwtt5touaaaHBKZJWxmGrGPX-zaU0WgYJDX01hmTLbohvx7y8cOk_klz-y5z6hM7gWxpjCre8wd50Y=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="852" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEj_KpTgJ9TrlA5_Io0xiYltp77MVoMdBqMEUTYg9ZsSjtIiA0Z1NwBq_x9tDftuavSakxEqWKoBoyIOVFKAWd8Q80akgxUDbqC_pMbD_QBDTZwtt5touaaaHBKZJWxmGrGPX-zaU0WgYJDX01hmTLbohvx7y8cOk_klz-y5z6hM7gWxpjCre8wd50Y=s16000-rw" /></a></div><div class="separator" style="clear: both; text-align: center;"> </div>According to Sanatana Dharma, Devas wake-up early in the morning during this month. They perform special prayers to Sri Mahavishnu during the auspicious period of ‘BramhiMuhurtha’ , which is one and half hours before sunrise. Srikrishna in Bhagavad – Gita says ‘MasanamMaargaSeershoham....’ – ‘I manifest more in Margashirsha masam among the different months of the year’. Worshipping Lord Vishnu on a single day during Dhanurmasa is equal to worshipping Vishnu with devotion for 1000 years. Special worship is conducted in all ancient Vishnu shrines throughout South India and some parts of North India. The holy festival ‘Vaikuntaekadasi’ is also celebrated on an Ekadasi during the bright half of Dhanurmasam. Tiruppalliyezhuchhi – Awakening ritual The daily rituals of the temple begin with sacred ‘tiruppalliyezhuchhi’, instead of the regular Suprabhatam. This is a compilation of sacred verses praising Lord Vishnu sung by the Sri Vaishnavaite saint Sri TondaradipodiAlwar ‘tirumalai ariyadar tirumalaiariyadavar’ is an adage. One who does not know the prabandham ‘tirumalai’ does not know ‘tirumai’, Srimannarayana. Maalai means garland-of-flowers and also a type of prabandham, which has manypoems on a single theme.Tirumalai is one of the 2 prabandhams composed by one of the 12 Alwars, Sri Thondaradippodi Alwar, also called as ‘bhaktangirenu’. His otherprabandham is ‘tiruppalliyezhuchchi’. These prabandhams are part of the 24 prabandhams which make the divine collection ‘nalayiradivyaprabhandam’ - The ten beautiful Tiruppalliyezhuchchi pasurams are recited everyday to awaken our Lord. Tiruppalliyezhuchchi is applicable only to Srimannarayana. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEge82INs6DlZ-tsNoRGiU7eIdW_lQbtnqGuUGOQFH9ksECH-36iVm2N32XxtEzoyTALu6J3hIEIZXBJRJw-xDKSVkV7UUPEjKBFQ6hbt01ZblunY5gT9juhM3c3wK3tAqn5prrfECnH4Wq0B8vHYkaiaBM_a8Tf5cB3gh4xl0ni56TSFqpvHJbK4No=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEge82INs6DlZ-tsNoRGiU7eIdW_lQbtnqGuUGOQFH9ksECH-36iVm2N32XxtEzoyTALu6J3hIEIZXBJRJw-xDKSVkV7UUPEjKBFQ6hbt01ZblunY5gT9juhM3c3wK3tAqn5prrfECnH4Wq0B8vHYkaiaBM_a8Tf5cB3gh4xl0ni56TSFqpvHJbK4No=s16000-rw" /></a></div> Dhanurmasa Aradhana These beautiful songs are sung by the Arulicheyal Ghoshti lead by Sri PeddaJiyangar of Tirumala temple for 30 days during Dhanurmasa. At the conclusion of these verses, the Dhanurmasa Kainkaryams begin with the singing of verses from Sri Goda Devi’s Tiruppavai.The PeddaJeeyar along with Ekangi, SannidhiGolla, Tholappachar will bring a basket full of flowers from Yamunottarai to the Sannidhi. Amidst the recital of these verses, the Vaikhanasa Archaka takes Sankalpam for Dhanurmasa Aradhana – …. dhanurmase Suklapakshe, … asmingramesthithanam brahman Adisarva varnanam, sarvesham bhaktajananamcha, vyadhichoradurbhiksha anavrush Tirajabadadhi sarvaupadrava santyartham, rajarash tragramayajam anaacharya archaka pachaka paricharakadi abhivruthyartham,… meaning, during this auspicious time, May all who belong to the four classes in the country, and all devotees of Lord Vishnu, be protected from several calamities like Diseases, Thieves, Famine, Drought, Cruelity of King and there shall ever be positive progress bestowed on the king, country, village, Founder of the temple, Acharya, Archaka, Paricharaka…After taking the Sankalpam for Dhanurmasa ThomalaSeva, the Archaka now begins offering ritualistic services in a sequence called ‘upacharas’ viz., <ol style="text-align: left;"><li>Asana (getting the deity seated on a place of honour)</li><li>svagata (words and gestures of welcome, and orienting the deity towards ourselves – vigrahasyAbhimukhikaranam)</li><li>anumana (begging the deity to condescend and accept the worship to be offered – archan arthamprasIdaitiy Achanam)</li><li>padya (water for washing the lotus feet – pada-prakshalanaya)</li><li>arghya (water for washing the hands)</li><li>Achamana (water for ceremonial sipping, being given on the right hand of the deity by means of pranidhi)</li><li>Pushpa (flowers being offered at the feet, on the shoulders, and on the conch and discus)</li><li>Gandha (sandalpaste being applied to parts of the body above navel)</li><li>dhupa (incense wafting in the four directions)</li><li>dipa (light with clarified butter),</li><li>snana (giving a ceremonial bath or Abhisheka (only during morning worship) in the morning or sprinkling water on the deity – abhyukshana (in afternoon and evening)</li><li>plota (drying the icon with a clean cloth)</li><li>Vastra (draping the icon with fresh garments of silk or cotton)</li><li>uttarIya (providing an upper garment)</li><li>Abharana (decorating the icon with ornaments)</li><li>upavita (bestowing the sacrificial cord of cotton or gold)</li><li>havis (food offering, baked and seasoned)</li><li>paniIya (offering water for drinking, while eating food )</li><li>Achamana (to signify the completion of the food offering)</li><li>mukhavasa (fragrant substances to clean the mouth)</li><li>Bali (food offering for the attendant deities)</li><li>pranama (prostrations)</li><li>pushpanjali (offering of flowers or Tulasi at the completion of the ritual of worship)</li><li>Stuti (prayers in eulogy)</li></ol> The same upachara may be offered twice or thrice depending on the usage and custom of the shrine. Here at Tirumala each upachara is offered thrice which is a long standing custom from times immemorial. The above upacharas are classified under different categories and are called as ‘shatkaiarchana’ (Worshipping six times a day), which is followed in the temple as prescribed in Vaikhanasa Bhrigu Samhitha Prakeernadhikara. Shatkalam vatrikalamvadvikalakam Ekakalamvapujanamdevdevasya || meaning - Lord Vishnu must be worshipped one time, two, three or at the maximum, six times a day in a temple. Also we read in Bhagavadarchanam of Prakeernadhikara Pratyusha Schaprabhata Schamadhyahna Schaaparahnaka: | Sayankaioni SidhaSchapujakala Stushatsmruta: || The times of worshipping Lord Vishnu according to Sage Bhrighu are Pratyusha – before sunrise, Pratahkala – at sunrise, when the sun hit horizon, Madhyahna – at noon, when the sun at top of sky, Aparahna – late afternoon when sun start to descend, Sayankala – evening before total sunset and Ardharatri (Nisidhikalam) – during midnight. But the worship which is offered during Dhanurmasa is an extra addition to the regular 6 times worship a day. Parrot Alankaram (Adornment) After offering all the upacharas during Dhanurmasa ThomalaSeva, Mantrapushpam is offered to Lord Srinivasa with the Tulasi placed at the lotus feet given by a descendant of Tirumala Nambi called Tholappachar. Now the Mulavirat is offered with NakshatraHarati followed by KarpooraHarati, which concludes, Dhanurmasa ThomalaSeva.Srivari Mulavirat (Main Deity) is adorned with flower garlands and there will be no separate adornment of flowers in the regular ThomalaSeva. Also two specially made parrots with leaves, one from Srivilliputtur Andal Sannidhi is adorned on the left bosom of Srivaru, another one provided by TTD garden department is also adorned on the left side near Shankham. Also a diamond studded parrot is adorned on the right bosom of Srivaru throughout Dhanurmasam. The adornment of Parrot on Srivari Mulavirat bosom has a special significance and meaning. In Sri GodaDevi’s ‘NachiarTirumozhi’ (5th Decad, 5th verse), Andal refers fondly to Her parrot as ‘Paalamudhoottieduthaenkolakkili’ - a parrot that’s fed on milk. In Her verse, Andal speaks of three birds - the swan, the cuckoo and the parrot. In the sloka, ‘Koojantam Rama Rameti,’ Valmiki is referred to as a cuckoo — Valmiki kokilam. Sukabrahma Rishi narrated the story of Lord Krishna. Suka also means parrot in Sanskrit. So Andal, by singing about the cuckoo and the parrot, may be said to be referring to the narrators of the stories of Rama and Krishna, respectively. The reference to the swan is Andal’s way of referring to the Acharyas, who are invariably compared to swans because of their discerning capacity.”ilamkili” by ANDAL, instead of to “ilamkuyil”. We all know that kuyil is known for its melodious voice, and normally no one refers to kili for its sweet voice. If anything, the parrot has a hoarse voice. But the parrot is known for obediently repeating whatever it hears, and does not go on its own and echo its own thoughts. Our sampradayam is that we obey whatever our acharya-s teach us, and not just say whatever occurs in our heads. It isconsidered murkhatvam (stupidity, foolishness) to go on our own and blabberour thoughts, instead of following our elders’ words and echoing this toothers. Parrot, and not kuyil, is known for its faithfully repeating whatit hears, and this is why ANDAL chose the parrot for sweetness! This is what ANDAL herself does, namely, she faithfully follows the path shown toher by perialwar. The subsequent Acarya-s follow the path of ANDAL – this is our sampradayam. <a href="https://blogger.googleusercontent.com/img/a/AVvXsEgGx53ElsdofWQriajAFgPK7eE0iMrjb6EupczkMd56q0E8e4Tzju_SBs4EWBGAPL_ZoyVhPVakEwxrOCXpb-x8IiZm8EvP2jiwYsYKD9SrUACKl5cgCLodluhTXAhNBoPMuO2CVDC6Whf6wBqf0-uxJ85DcEIh9ooZY5fsFVNeTJ1xeWEeNRaL9IE=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEgGx53ElsdofWQriajAFgPK7eE0iMrjb6EupczkMd56q0E8e4Tzju_SBs4EWBGAPL_ZoyVhPVakEwxrOCXpb-x8IiZm8EvP2jiwYsYKD9SrUACKl5cgCLodluhTXAhNBoPMuO2CVDC6Whf6wBqf0-uxJ85DcEIh9ooZY5fsFVNeTJ1xeWEeNRaL9IE=s16000-rw" /></a> Bilva Archana The next ritual is Sahasranama Archana. Sri Venkatesa SahasraNamavali – 1008 names of Lord Srinivasa is recited from BrahmandaPurana of Sri VenkatachalaMahatyam. During this Archana, the lotus feet of Sri Venkateswara is worshipped by offering Bilva leaves amidst recital of Archana. This is peculiar to the 30 days of Dhanrumasam and also only during the Sahasranama Archana of Dhanurmasa Kainkaryams. During Sahasranamarchana, Srivari Dhruva Beram is worshipped with Tulasi leaves amidst recital of 1008 names, for all the 11 months in a year except during the 30 days of Dhanurmasa. In this Margasira month, during Sahasranama Archana as part of DhanurmasaAradhana, Srivaru is offered Archana with Bilva leaves. The Lord of Vengadam hill is Lord Srinivasa and his consort is Goddess Lakshmi devi, she is known as ‘Bilvavanalaya’. And She is praised in Lakshmi chaturvimsati Naamaavali – the 24 auspicious names of Goddess Lakshmi from VarahaPurana as Namobilvavanasthayai Vishnupatnyainamonamaha || Once Indra and other Devas last Swargaloka to Asuras. They then worshipped Lakshmi with 24 names. She was happy with their worship and conferred swargaloka, and also said. Temamanenastotre nastutvasthanamavapnuyu: | Akhandai: bilvapatrairmamarcha yantinarabhuvi || (Varahapurana). Those who worship me with the auspicious bilva leaves, they will be conferred their lost place along with immense wealth by my grace. And hence in Tirumala, it is rightfully followed by worshipping Lord Venkateswara, who is holding Goddess Lakshmi on his right bosom, with bilva leaves. Also Vaikhanasa Bhrighu Samhita states that - Nandyavartam cha padmam cha tulasIvishnuparnika | Bilvam cha karavIram cha padmamkumudam evacha | AshTavaipunya pushpanigrahyanituyath akramam || The eight types of auspicious flowers that are suggested by Vaikhanasa Bhrighu Samhita used in worshipping Lord Vishnu are – Nandivardhanam (Jasmine), Padmam (Lotus), Tulasi (Basil), Vishnu parnika (Orania), Bilvam (leaves of wood apple), Ganneru (oleander), Kumudam (Red lotus), Bilva (Belpatra), and Metta Tamara. And hence in Tirumala, its an age old custom to use Bilvapatram during Dhanurmasa, along with other types of flowers. Naivedyam During the Dhanurmasa Naivedyam, special food offerings like JaggeryDosa, Mudgannam (KattePongali), Sundal, Seera are offered every day to Lord Srinivasa. <a href="https://blogger.googleusercontent.com/img/a/AVvXsEgC2J6tmKlpcyk-F8eYJIylg78zUj_BexsO7gXb-LrCs3RTbh2_uAZ7zKAI2_uARTuzOnT7G4eH-fPc6ElDN-ADLhZH0vdAFC1OWhHLkrU75EclY5GAL3V7kKxVr_WTH35gjNo8OXPN9aAdjrZCXBcq7WGita_468ltIWi2NB3NPS0mZbzFO7WHi3I=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEgC2J6tmKlpcyk-F8eYJIylg78zUj_BexsO7gXb-LrCs3RTbh2_uAZ7zKAI2_uARTuzOnT7G4eH-fPc6ElDN-ADLhZH0vdAFC1OWhHLkrU75EclY5GAL3V7kKxVr_WTH35gjNo8OXPN9aAdjrZCXBcq7WGita_468ltIWi2NB3NPS0mZbzFO7WHi3I=s16000-rw" /></a> Ekantaseva to Lord Krishna Swami The last sequence of Vaikhanasa worship is called ‘paryankasana’ (Ekantaseva or Sayanaasana) and is the putting of representative icon to rest for the night, before the temple doors are closed. In the hill shrine, the KautukaBera, Sri Bhoga Srinivasa is offered with this Kainkaryam. Vaikhanasa Agama provides that KautukaBera, Bali Bera or any other bera may be used as a Sayana – Bera; an icon of Krishna may also be used, KaUtukambali beramvanyaloukikamevava | Athavakrushnarupamvasayanaya Kalpate || Infact, the silver image of Lord Krishna (which is kept in the Sanctum on the left side of Dhruva Bera) is used for this service instead of the Kautukabera Bhoga Srinivasa, for 30 days during Dhanurmasa in the hill shrine. Before putting to Bed, Lord Krishna is offered sacred bath with luke warm water and then dressed up with a vastram followed by offering of warm milk, Fried Nuts, Fruits and Betel nuts. The icon of Bhoga Srinivasa was presented by a pallava princess Samavai, in the year 614 AD. She also arranged for a 7 day festival known as TirukkodiTirunal ending with the Tirudvadasi(VaikuntaDwadasi) day. Likewise, during each day of Dhanurmasam, these rituals are conducted with much devotion and dedication, and hence worshipping Srivaru during this auspicious Dhanurmasa shall confer great merits to the devotees. Those who worship Lord Vishnu in this holy month of Dhanurmasa, will be conferred with the choicest blessings of Lord Srinivasa and by his eternal grace, devotees are blessed with health, wealth, peace and prosperity in this world and attain Vishnu lokaprapti at the end of their lives. <a href="https://blogger.googleusercontent.com/img/a/AVvXsEiuzJsSQ2L3TM93gU5AzESUGGNNDsW96GJe3e4MLWG2i59w7Iof1KzLGRc-TdQBHKWxOboiSojE5BuBekimb9hSR6rjgEMSb_LxZ1l92Lm64hsMyWSqtHN6sVmL82WGdNrub11kWdrh0SrMMECsVffi0ZssrXsFUTqa3oby4fAECuwa5LVVZbrRnmI=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEiuzJsSQ2L3TM93gU5AzESUGGNNDsW96GJe3e4MLWG2i59w7Iof1KzLGRc-TdQBHKWxOboiSojE5BuBekimb9hSR6rjgEMSb_LxZ1l92Lm64hsMyWSqtHN6sVmL82WGdNrub11kWdrh0SrMMECsVffi0ZssrXsFUTqa3oby4fAECuwa5LVVZbrRnmI=s16000-rw" /></a> Andal NeerattotsavamGodadevi desired to marry Lord Srikrishna as her husband and performed ‘Dhanurmasa Vratam’ with devotion. In memory of that event ‘Andal Neerattotsavam’ is being performed for seven days before the Bhogi festival in Dhanurmasam. On this day, Godadevi in Sri Govindarajaswami temple, Tirupati starts in a procession on a Palanquin through mada streets reaches Neeratta mandapam at Ramachandra Teertham. There Neerattam or Abhishekam, Nivedanam, Saattumora and Asthanam will be conducted as per customs. They remain there till evening. Later the deity is being adorned with flowers and carried back in a palanquin to Sri Govindarajaswami temple. The Neerattotsavam is being performed for seven days continuously. On the eighth day i.e. on the Bhogi day, Andal along with Sri Krishna Swami, ascends the Bhogi palanquin in the evening moves round through mada streets and reaches sannidhi. This day Godadevi marries Lord Srikrishna and Utsavams are being celebrated grandly. The next day ‘Godaparinayotsavam’ is being celebrated on Kanuma festival day. This tradition is being followed till today.

<h2 style="text-align: left;">‘Annam Parabrahma Swarupam’ – Food is Divine</h2><div> </div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhUfnSNDJ7xvkAWGxzn8XoKir6pkF-5yb3KLn4BlcIMm29S-y8qVazhOaXC2WJdIQSyX29gKMWkz-jph81T_Tu6gwYuyxNlFowrzwRXqQWimKztJE_j8wzFZCL2Id6e0gEyPGBFppiu2c5FR-tfIGImnsfp20akPXkSVhG0mSq8HTBcxpxkiVLbw4aU=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEhUfnSNDJ7xvkAWGxzn8XoKir6pkF-5yb3KLn4BlcIMm29S-y8qVazhOaXC2WJdIQSyX29gKMWkz-jph81T_Tu6gwYuyxNlFowrzwRXqQWimKztJE_j8wzFZCL2Id6e0gEyPGBFppiu2c5FR-tfIGImnsfp20akPXkSVhG0mSq8HTBcxpxkiVLbw4aU=s16000-rw" /></a></div> <div> </div>Among all the donations, donating food is more auspicious. You all know that T.T.D. is serving Annaprasadam to the devotees in Tirumala, Tiruchanur and other important pilgrimage centers in a large scale. T.T.D. is now introducing ‘one day donation scheme’ in Annaprasadam Trust, while extending it’s uniform privileges to the donors. An expenditure of Rs.26/- lakhs (Rupees Twenty Six Lakhs Only) had been arrived for ‘one day donation scheme’ to serve complete distribution of Annaprasadam at free of cost to the devotees. Since Rs.26/- lakhs is a big amount to bear the entire expenditure by the donors, for their convenience and facility, the one day expenditure is divided into three portions as :<ul style="text-align: left;"><li>Breakfast – Rs. 06/-lakhs</li><li>Lunch – Rs. 10/-lakhs</li><li>Dinner – Rs.10/-lakhs</li><li>In Total – Rs.26/- lakhs</li></ul><div> </div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEii1TLoWowYl7BDfjhiL7FgvL5gLihB3MAs7655YQuDZHx181Vq42HbA_XaSjQpVdpBD9sU_60DSSq6_xYjfpcQnPeGptz3fcUdu2F8mKFhSOovA0fUu7YfBIPRwwo04Z4uLDNfN7iOh3IsbwGZErBuGj6GfOJrfrfwaoEQ4VAB1jhQVgpPelCnrDwK=s1024" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="682" data-original-width="1024" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEii1TLoWowYl7BDfjhiL7FgvL5gLihB3MAs7655YQuDZHx181Vq42HbA_XaSjQpVdpBD9sU_60DSSq6_xYjfpcQnPeGptz3fcUdu2F8mKFhSOovA0fUu7YfBIPRwwo04Z4uLDNfN7iOh3IsbwGZErBuGj6GfOJrfrfwaoEQ4VAB1jhQVgpPelCnrDwK=s16000-rw" /></a></div> <div> </div><h2 style="text-align: left;">THE DETAILS OF ‘ONE DAY DONATION SCHEME’ IN S.V. ANNAPRASADAM TRUST ARE BEING FURNISHED: </h2><div> </div><div>To accept an amount of Rs.26/- lakhs (Rupees Twenty six lakhs only) or more as donation towards expenditure for one day complete distribution of Annaprasadams such as Breakfast, Lunch and Dinner from the Individuals / Companies / Firms / Trusts / Joint Donors etc. The privileges will be extended on par with Rs.05/- lakhs and Rs.10/- lakhs to below Rs.1/- crore donors. In addition to this, the following additional privileges are being provided:</div><div> </div><div><ul style="text-align: left;"><li>THE DONOR’S NAME WILL BE DISPLAYED IN MTVAC, TIRUMALA.</li><li>THE DONOR IS PERMITTED FOR ONE DAY OF THEIR CHOICE TO SERVE IN MTVAC, TIRUMALA FOR ONE TIME ONLY.</li></ul></div><div><div><div> </div><div>Contact Information</div><div><ul><li>0877 - 2264258</li><li>0877 - 2264375</li><li>0877 - 2264237</li></ul></div></div><div> </div><div>THE SPECIAL OFFICER,</div><div>SRI VENKATESWARA ANNAPRASADAM TRUST,</div><div>T.T.D. ADMINISTRATIVE BUILDING,</div><div>K.T.ROAD, TIRUPATI </div><div> </div><div>(OR) you can login through <a href="http://www.tirumala.org">www.tirumala.org</a>.</div></div><div> </div><div> </div>

The festivity of Sankranti starts with the transition of the Sun into Capricorn, the tenth astrological sign in the Zodiac. It is the beginning of Uttarayana when the Sun starts moving northwards. Dhanurmasam is the final month with which the night for the Gods ends. The sankranti festival is celebrated across the country for three days. The first day is named Bhogi, the second day as Sankranti and the third as Kanuma. Special prayers to the Gods, different delicacies for each day, honouring the community, and adoring the cattle will be part of these celebrations. It is a harvest festival celebrated with joy and enthusiasm by one and all. This harvesting festival implies appeasing gods and manes. Donate what you possess for your wellbeing is a common belief. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi6R6wS73nTEez08DWfEWcG0QRWM68lFrG_LbaHHkOqhRATW3D5mfeUyx3u69AFJtmZaYDEadMvO7h0u4GbjnNL4WCauqlRZejegEGcoJyokNnTV5zc3ah8bL61wEWZgaGAd6FnfBP1GcnPHQqZpicGF73InM9dShD5ehhYGJbZs0bDa0S62jglrBeB=s1280" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEi6R6wS73nTEez08DWfEWcG0QRWM68lFrG_LbaHHkOqhRATW3D5mfeUyx3u69AFJtmZaYDEadMvO7h0u4GbjnNL4WCauqlRZejegEGcoJyokNnTV5zc3ah8bL61wEWZgaGAd6FnfBP1GcnPHQqZpicGF73InM9dShD5ehhYGJbZs0bDa0S62jglrBeB=s16000-rw" /></a></div> <div class="separator" style="clear: both; text-align: center;"> </div>Sankranti is a festival that signifies the beginning of the harvest season and marks a thanksgiving to God, the earth, and the cattle. It is different from other festivals as it comprises four days of celebration, each having a special significance. It is also called Makara Sankranti, triggering large scale celebrations by people thus giving it the name “Big festival” or Pedda Panduga. It also marks the beginning of Uttarayana as the Sun changes course towards northern direction. Uttarayana consists of six months period when the Sun moves into Northern Hemisphere and Dakshinayana is of remaining six months period when the Sun moves into Southern Hemisphere. Bhishmacharya of Mahabharata, waited for this day on Ampasayya (the bed of arrows) to ascend the Brahmaloka. Almost all of the Hindu festivals are celebrated according to the lunar calendar, where as Makara Sankranti is the only festival which is celebrated basing on solar calendar when the Sun transits from Sagittarius to Capricorn on the first day of the tenth solar month, the Makara masa. Typically in Andhra Pradesh, Sankranti is celebrated for four days. The day before Makara Sankranti is known as Bhogi. This is literally a warm up for the big occasion. Soon after the bon fire is over, people young and old take oil bath, wear new clothes and visit temples nearby to pray God. This is almost the last day of Dhanurmasa comprising last half of the Margaseersha. Bhogipallu, a mixture of ripe red berries, small sugarcane pieces, coins, flowers are poured over the heads of small children aged from one month to five years. This is meant to ward off all evils and get the grace of Lord Vishnu. The women attach a lot of significance to the event and ensure participation of every child in the evening. Children as well as elders are dressed in new attire for the occasion. Makara Sankranti is the most colourful harvest festival celebrated through out the country with different practices. On the day of Sankranti farmers will be enjoying the fruits of their yearlong labour in the form of paddy. The harvest festival is mainly observed as a thanks giving day to nature by the farmers who see the fruits of their toil in the form of paddy. A rich and abundant harvest of paddy is dependent on required rainfall at the right time. Consequently it is the auspicious occasion for a farmer to honour the Sun God and the God of rain Indra in the form of sweet cooked food with new rice and jaggery, “I give to you what you had given to me” is the dharmic principle behind this offer. A farmer considers agriculture as a ritual. “Namah savitre jagadeka chakshushe Jagat prasuti stitinasa he tave” Prostrations to you. O Sun God only you are the eye for the whole world. You are the cause of the origin, existence and destruction of the whole world. We belong to the solar system. The sun is the centre of the system to which earth belongs. We saw God in everything and everywhere-Sun, Moon, Rain, Air, Earth and in every atom. Sun is a visible manifestation of God. The traditional Indian calendar is based on lunar positions, but sankranti is a solar event. Sri Rama Navami, Janmashtami, Naraka Chaturdasi, Ganesh Chaturdi etc are celebrated based on thithis ie., lunar movements. Sankranti and Rathasaptami are celebrated according to the Sun’s transit. There are 12 groups of stars called constellations. They are Mesha (Aries) 2) Vrishabham (Taurus) 3) Mithunam (Gemini) 4) Karkatakam (Cancer) 5) Simham (Leo) 6) Kanya (Virgo) 7) Tula (Libra) 8) Vrischika (Scorpion) 9) Dhanus (Sagittarius) 10) Makaram (Capricorn) 11) Kumbham (Acquarius) 12) Meenam (Pisces). Makara Sankranti falls on the day of the year when the sun is in the Rasi of Makaram (Capricorn). This festival also marks the beginning of a six months auspicious period known as Uttarayana period. Sankranti is a festival of Sun God. According to astrology we find that each planet represents a plane of consciousness in our personality. The sun is said to represent the centre of pure consciousness and stands for knowledge, spiritual light and wisdom. The festival is observed by all classes of People not only for securing wealth, health and happiness but to obtain purity of mind and spiritual bliss. Sankranti is mainly celebrated over a period of 4 days. The first day is Bhogi. The second day is Makara Sankranti and the third and fourth days are Kanuma and Mukkanuma respectively. A month prior to the festival every house wears a festive look. The houses are cleaned and white washed. All broken utensils are exchanged for new ones. Harvesting of the crops begin. It is winter. The atmosphere is cold. The front yards are swept and receive the sprinkling of dungmixed water. The front yard of the house gets added colour and beauty by the patterns (Rangavallis) drawn with mortar powder. In the cold atmosphere early in the morning women and girls holding the mortar powder between the thumb and index finger slowly letting it down to form various patterns as desired by them is an unique and picturesque feature in south Indian houses. Goddess Gowri and Lord Vinayaka are worshipped in the form of cowdung (Gobbemma) placed, on the patterns. The doors are decorated with mango leaves and flowers. Wearing of new clothes become the main topic of conversation days before the festival. This atmosphere keeps everyone in a happy mood till the festival of sankranti is celebrated. The next day is Makara Sankranti. It is an occasion where elders are remembered and honoured and special poojas are conducted. Makara Sankranti is the most auspicious day for the orthodox Hindus and is celebrated in the myriad cultural forms with great devotion, fervour and gaiety. Lakhs of people take a holy dip in rivers like the Ganges, the Yamuna, the Krishna and the Godavari and pray to the Sun God. On Sankranti day, the Sun begins its ascendancy into the Northern Hemisphere and it signifies an event where in, Gods seem to remind their devotees to move from darkness to light ‘Tamaso Ma Jyotir Gamaya’. Sankranti is followed by kanuma or cattle festival. The cattle sheds and cattle are cleaned and decorated. Lord Krishna is said to have performed the feat of lifting the Govardhana hill on this day and provided shelter to the entire community—men, women, children and the cows under the hill for seven days. After Kanuma is Mukkanuma festival when people arrange feasts, invite friends and relatives. The women decorate the front yards of their houses with Rangavalli (Muggulu) with flowers, flour, and colours. Gobbemmalu (cow dung made into balls), decorated with flowers, red vermillion, and turmeric powder, are placed in front of the house. The girls sing songs and dance around the Gobbillu. Gobbemma is considered as a form of Gouri. Haridas is a special attraction of this festival. Bommala Koluvu (display of dolls) is another colourful event. Gangireddulu (Bull) melam is another attraction. The bulls are decorated with clothes, flowers and small bells. Children fly colourful kites. All these activities bring togetherness among the people. They forget their differences of sect, creed, and belief and enjoy the festivities with fervour. In Tamil Nadu, people celebrate Sankranti as Pongal and it is observed for four days but the most important day of Pongal festivity is known as Thai Pongal on Makara Sankranti day. This is followed by Mattu Pongal and Kanuma Pongal. The day before Thai Pongal is known as Bhogi Pongal. In Kerala, the most important event of Sankranti is Makaravilakku. In North India, People take holy dip in the Ganga river on Makara Sankranti day. Thousands of people throng the Hindu pilgrimage centres like Haridwar, Kashi and Allahabad to take holy dip in the Ganga. It is believed that holy dip in Ganga on Sankranti day purges one of all sins committed by the people. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi6jXG0M13cjNKrrTTWxgN7n1Wq-QG8S1mMjeUzWqHT6ehFeCZw4mFConn_tXGR-JWfoZFy04Rl0HYQ_ptYYQyytZhaczNkSlPLNqMqbP5BA5hLNEHD_AXBzy7p7dAl00QTGU-WVLGB3GILh2cOY0hL3JCP3jFB3HGLwyfkPA6-xulAg2gVgKq9oZm9=s1280" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEi6jXG0M13cjNKrrTTWxgN7n1Wq-QG8S1mMjeUzWqHT6ehFeCZw4mFConn_tXGR-JWfoZFy04Rl0HYQ_ptYYQyytZhaczNkSlPLNqMqbP5BA5hLNEHD_AXBzy7p7dAl00QTGU-WVLGB3GILh2cOY0hL3JCP3jFB3HGLwyfkPA6-xulAg2gVgKq9oZm9=s16000-rw" /></a></div> The celebration of Sankranti primarily marks thanksgiving to Lord Suryanarayana who always blesses the humanity with copious rains resulting in good harvests and with sound health. The festivities witness the manifestation of the glorious Telugu cultural heritage. It is popular among the women and Gobbi poolu and Gobbillu are placed on the Rangolis. Sankranti is the only big festival among scores of important festivals of the Hindu community, the date of occurrence of which does not vary much with each year and it usually falls on January 14th or just a day after. The air of festivity, culture and gaiety that prevail in every household during this period is a distinct feature that runs like a common thread through the rich age old Indian culture. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjXEtSd2o8MlS9_wjSPUOuJLlSjw8BvaAiAl41NRLW13pbynv5gElYu5OQPkZlLTmrFf5-uZjtzzJ1LCmFXe6nMcP2-1znArckdwguPo-c9pn1f-b25JrqlC4hiamfA4OVprkUIImoNsXOwRIR_DDaHuAcI9hZGuqRTKiKV30MfH6w2x_GMT2iuL3v3=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="853" data-original-width="1280" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEjXEtSd2o8MlS9_wjSPUOuJLlSjw8BvaAiAl41NRLW13pbynv5gElYu5OQPkZlLTmrFf5-uZjtzzJ1LCmFXe6nMcP2-1znArckdwguPo-c9pn1f-b25JrqlC4hiamfA4OVprkUIImoNsXOwRIR_DDaHuAcI9hZGuqRTKiKV30MfH6w2x_GMT2iuL3v3=s16000-rw" /></a></div> The First Day - Bhogi People take bath with sesame oil. They distribute sweets made of sesame and jaggery which are favourite dishes for appeasing the Lord. People lit a fire on the streets opposite their houses in the early hours symbolising the burning of disputes, ill-feeling amongst themselves and starting a new era of happiness and togetherness. People keep the entire environment neat and clean by burning all unwanted things. Cow dung cakes are used to burn the fire. The smoke emanated cleans the environment from mosquitos, bacteria, and viruses. Mother Earth is prayed as she provides shelter and food to all living beings. The word ‘Bhogi’ comes from Sanskrit word ‘Bhuj’ to enjoy. So Bhogi is a feast of enjoyment on account of deliverance from the calamitous month of mrigasira, the month of December which is considered to be a most unhealthy month. It is the month in which all kinds of epidemics occur. On Bhogi day at dawn bonfires are lit in front of houses with logs of wood and unused furniture. The disposal of derelict things is a symbol of giving up old habits and vices effecting a change of transformation The Second Day – Makara Sankranti Lord Sun symbolises happiness, joy, knowledge, spirituality, and wisdom. He is also the provider of good health. He shuns the darkness in our lives and makes us brighter. People offer special prayers to Sun God for his bountiful blessing in providing health and wealth. People take bath in sacred rivers and offer prayers to Lord Surya. People offer Pongal, a recipe made from first harvested rice to Lord Surya. This festival is observed as a day for the special worship of sun. It is observed by offering rice boiled with milk and jiggery specially made in earthenware pots with wooden fire. It is also a festival which gives all auspicious to the living beings by Goddess Lakshmi. She is worshipped in the names of Dhanyalakshmi or Sankranti Lakshmi to bless the farmers with good yielding. The Third Day – Kanuma The farmers consider the cattle as the prosperity harbingers. They decorate them, feed copiously and pray with reverence. Service to the Cow is the main event taking place on this day. It is also believed that Lord Krishna lifted the Govardhan Hill to protect the people and cattle of Gokulam on this day. Let us pray Lord Balaji to bless us with joy and prosperity on this Makara Sankranti. The third day is Kanuma. On this day farmers worship the cow, the calf and the bull, symbol of agricultural wealth. Since the bull was used for tilling and the cow was used for milk the pair was symbolized as the sun and earth respectively. Importance is therefore given to the cows and bulls which are immense value to the farmer. On the day of Kanuma there are some outstanding features which cannot be overlooked. Bull fightings, Cock fightings, kite flying, Rangoli competitions etc. Women Centric: Sankranti is centered around women. The festival involves a lot of socializing. It is time for families to congregate friends, relatives, brothers especially daughters, daughters-in-law, sons-in-law and such others are invited and new clothes are presented to them besides gifts. She prays for the welfare of her brothers who in turn gifts her with auspicious articles. Throughout the festival days women work hard preparing many dishes without any selfishness to make her family happy. Certainly, it is a new world of people and emotions. For a woman who is incharge of the family needs to struggle to balance them. For a woman bound by tradition this is a welcome opportunity. On the day of sankranti she offers prayers for good progeny and well being of husband and other family members. In the earlier days, in joint families women derived immense pleasure by celebrating sankranti with great enthusiasm and more elaborate rituals than the present. On the whole for a woman the festival leads to contentment and offers bright hopes for the future. Certainly she is the heart and soul of sankranti. Festivals foster a feeling of togetherness not only with in the family but in the whole country. Today, the festival of sankranti has undergone a sea of change. However festivals form a priceless legacy that was left behind and it is the responsibility of the present generation to preserve it for the posterity Sankranti Significance: The Sun and his movements form the core of the many astrological calculations. There is a secretive yet visible connection between the Sun in the sky and the living beings on the earth. This relationship has been subtly captured in Vedic hymns such as Saura Sukta. Vedas have praised Surya as the ‘soul of the universe’. He travels from Makara rashi to Karka rashi in 365 days. This movement causes the formation of seasons on earth. Thus, the Sun directly affects the living beings of the earth by providing them with many benefits such as water and food. Hence he has been hailed as the soul of the universe. As the sojourn of Sun begins by entering Makara rashi, ancient Indian scientists have called it as a ‘Parva kaala’, a very special occasion marking the change in the Sun’s direction, and advised us to follow certain rituals. <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhIDyiXKTF7BdwMG92XM-WnLRHeMEl8QJe_4uPLlXgHnZ2sflqKwftFDemPH0yULQzF68n_N07PTBD_N5L35aQ29eFLkmqM8wX_hKFFOOXsL4f6IwbB4pgUeLLmUgUsKX-K_hAuF4y0Uoj_PBiNjnxqQGNNM30rGtQJ9gLGp9WSBq2fzyuv3TQmeqSI=s1280" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="853" loading="lazy" src="https://blogger.googleusercontent.com/img/a/AVvXsEhIDyiXKTF7BdwMG92XM-WnLRHeMEl8QJe_4uPLlXgHnZ2sflqKwftFDemPH0yULQzF68n_N07PTBD_N5L35aQ29eFLkmqM8wX_hKFFOOXsL4f6IwbB4pgUeLLmUgUsKX-K_hAuF4y0Uoj_PBiNjnxqQGNNM30rGtQJ9gLGp9WSBq2fzyuv3TQmeqSI=s16000-rw" /></a></div> Sankranti Celebrations at Tirumala Temple: Kaka Bali is a special ritual conducted on Kanuma day in Tirumala. In the wee hours of this day, as per the Vaikhanasa Agama, the archakas mix turmeric and vermillion separately in cooked rice and offer it to Ananda Nilaya Vimana Venkateswara. Lord Malayappa Swamy and Lord Sri Krishna will be taken in a procession to the Paruveta Mandapam in Seshachalam forests. A mock hunt called Paruveta Utsavam is enacted by the temple priests. Lord wears with five celestial weapons in the form of Panchayudha Murthi (Lord with five weapons). The Jeeyars ceremoniously carry the Andal Goda Devi garlands all the way to the Tirumala temple where they offered to the Lord. These garlands are considered as the presentation of Godadevi as a part of Goda Parnayotsavam to the main deity. The scared temple of Sri Venkateswara Swami at Tirumala has been a platform for many festivals, rituals and events. Some of them are Agamic, some are Pauranic and some of the festivities are in accordance with the Vedic calculations of the Time. Sankranti is one such ‘parva kaala’ which, according to the ancient texts, is the most pious time dedicated to celebrate the life, enjoy the fruits and also commemorate the departed souls. Sri Venkateswara being the ‘karta’ and ‘bharta’ of the universe, His abode also reflects the mood and true meaning of Sankranti. Tirumala temple celebrates Sankranti on a grand scale and with pomp and glory befitting the stature of Sri Venkateswara Swami as the King of all the kings in three worlds. The utsavam begins by bringing Malayappa Swami, flanked by His two consorts on either side, in Sarva Bhupala Vahanam. We know that during annual Srivari Brahmotsavams, Lord Malayappa rides on this vehicle on the 4th day in the night. This vehicle symbolizes the supremacy of Vishnu as the Lord of the universe including the king of the time i.e. Sun. Hence, Srivaru will be brought in Sarva Bhupala Vahanam along with Ammavarlu. Srivaru will be seated in the sannidhi where special rituals will be conducted by the priests. As part of Sankranti celebrations, a recite (Parayanamdaru) will deliver a discourse on the significance of the festival before Srivaru. Later sweet Pongali will be offered as the special savour of the day to the deities. This pongal will be distributed to the people gathered there as Srivari Prasadam. A grand Mangala Harati would mark the end of the celebrations of Sankranti festival. On this festive occasion of Makara Sankranti, may Sri Venkateswara Swami shower His choicest blessings on all the readers.

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