TIRUMALA: The ancient and sacred temple of
Sri Venkateshwara is located on the seventh peak, Venkatachala (Venkata Hill)
of the Tirupati Hill, Picturesquely situated on the top of the hills, and lies
on the southern banks of Sri Swami Pushkarini. The sanctum sanctorum which
houses the awe-inspiring idol of the Lord of the Seven Hills is situated in the
main temple complex of Tirumala. Sastras, Puranas, Sthala Mahatmyarns, and
Alwar hymns, unequivo cally declare that in the Kali Yuga one can attain mukti
only through worshipping this Venkata Nayaka or Lord Venkateswara. To
illustrate that Venkatadri is unique in its sacredness it is enough to point
out that Sri Ramanuja, the great Sri Vaishnava Acharya, ascended Tirumala on
his knees as he thought it sacrilegious to climb on foot the Hills on which the
Lord rested.
HISTORY OF TEMPLE:
‘Sri Venkatachala
Mahatrnyam’ contains Puranic lores from the twelve Mahapuranas. The puranic
legends say that after the Pralaya kalpa
preceding the great Deluge, the Supreme Being Maha Vishnu, revealed Himself in
the form of a White Boar, Sweta Varaha, rescued the earth and recreated it and
having re-established the universe, He decided to stay on the earth for some
time to protect the good and destroy the evil. Thus God Vishnu revealed Himself
earlier. in the previous incarnation as Varahaswami on the bank of the Varaha
Tirumala i.e. northern portion of Pushkarini at Tirumala. This manifestation as
the White Boar is enshrined in the Adi Varahaswami temple on the north western
bank ofthe Pushkarini at Tirumala_ This temple is believed to be older than the
temple of Lord Venkateswara and claims precedence in worship and Nivedana.
All the great dynasties of the southern peninsula had paid
their tribute to this ancient shrine. The Pailavas of Kancheepuram (9th century
A.D,), Cholas, Pandyas and the kings, chiefs of \/iiayanagar (14th - 15th
Century) were ardent ‘devotees of Lord \/enkateswara and they vied with each
other in endowing the temple with rich offerings and benefactions, lt was
during the Viayanagar period the glory
of Tirumala reached its pinnacle. The
statues of Sri Krishna Devaraya, the illustrious king of the Vijayanagara
empire and his consorts were installed in the temple at the portals, in his own
life-time and they can be seen even today. There are also statues of Achyuta
Raya and Venltatapati Raya, Sri Krishna Deva Raya visited the sacred shrine
seven times with his consorts during his reign.
Even after the decline of the Vijayanagar dynasty, inspite
of the cholas and anarchy that prevailed
in the region, the nobles and chieftains from all parts of the country
continued paying their homage and gifts to the temple. The Maratta general,
Raghoji Bhonsle, visited the temple and set up a permanent endowment for the
conduct of worship in the temple, He also presented valuable jewels to the
Deity, including the great emerald which is still preserved in a box named
after him. Among the later rulers who have endowed large benefactions are the
rulers of Mysore and Gadwal.
The Other idols in the Tirumla
Temple
i. i. Bhoga
Srinivasa-The Kautuka Bera:
This idol is made of
silver and was consecrated by the donor; the Pallava queen, Samavai in 966 AD.
The donor‘s consecration is recorded in an epigraph on the northern wall of the temple prakaram which is perhaps
the earliest inscription in the temple, This mentions that Queen Samavai also
called as Kadavan-Perundevi and queen of Sakti-Vitankan arranged in the
14th regnal year of her lord and king
Koppatra-Mahendra-Panmar for a daily offering of 4 nali of tiruvamudu, (cooked
rice) and a perpetual lamp, (nandavilakku) for tirumanjanam on the two
ayana-sankrantis and the two Vishu sariltrantis, and for celebrating the
purattasi festival commencing from the two days before the main festival and to
conduct the festival for nine days and also installed in the Tiruvilankoyil (by
which name the garbha griha of the temple was then known), this idol after performing special worship of the God of the
sacred Venkata Hill. She also presented
gold ornaments worth 47 kalanjus. Lands were also endowed to the new Kautuka
Bhera, named Manavalapperumal and the
managers of the temple (called as madapatyan)
were enjoined to conduct the services and the sabhaiyar were ordered to protect the endowed
lands from being taxed.
This idol is a true copy of the Dhruva Bera except that the Sanka and Chakra are permanently
fixed in the case of Bhoga Srinivasa.
On the pitham and below the feet of the
Kautuka Bera, is an Yantra, as if two
equilateral triangles are symmetrically
interplaced one being an invert of the other. It is possible that such
an Yantram might have existed originally in the idol of the Lord also.
Nammalvar gives in one of his verses (3-4-4) a beautiful description of the
feet of the Dhruva Bera which states that the feet of Tiruvengadamudayan has a
figure representing radiating arms. This might possibly represent the Shadgunya
Yantra Nammalvar’s song was composed
about two centuries earlier than the installation of the Vanavalapperumal. The
yantra of this type would perhaps represent the six gunas of para and vyuha
which are recognized by the Vaikhanasa Agama also.
The Bhoga Srinivasa gets abhisheka every morning, accompanied by
mantras, unlike the Dhruva Bera to which abhishekam is performed only on Fridays.At night this Deity is put to bed
in paryankasana. During the daily Ekanta seva this idol is placed in a silver
cradle in the Sayana mandapa and milk, etc., are offered to this Lord to the
accompaniment of music and songs composed by the Tallapaka poets. Sandalwood
paste is also applied to Him every night. One peculiarity of this service in
this temple is that the Ekanta Seva is performed to the idol of
Manavalapperumal for all months of the year, except one, viz., the Dhanurmasa,
when the Ekanta Seva is done for the Krishna idol.
This idol was intimately connected with the main idol of
the Dhruva Murti by means of a silk cord at the time of installation. A gold
link and a silk cord is still attached to this idol when he is brought outside
the Sanctum Sanctorum for deputizing the Dhruva Murti on festive occasions.
ii. Ugra Srinivasa or Snapana Murti :
This idol was once originally called as Venkatatturaivar
and stands for the anger aspect of the Lord since he is also called Ugra
Srinivasa. Apart from the Dhruva Sera, this is perhaps the earliest idol of the
temple and in all probability this was used as the processional idol in the
very early days. This is about 18" high and stands on a-pedestal of
about?" height. The chakra of this image is in a slightly titled condition
and could perhaps be called the prayoga chakra. Sridevi and Shudevi both as
standing figures are also seen. The Tamil synonym Venkatatturaivar shows that
He was the deity of the temple before Shoga Srinivasa was consecrated. There
are now three occasions of which Ugra Srinivasa alone figures viz., Uttana
Ekadasi, Mukkoti Dvadasl and Dvadasaradhana. Legends have it that the rays of
the sun should not touch this idol, and if they do, it would bring incalculable
harm to the world.
iii. Koluvu Srinivasa or Bali Sera:
Every day after the
morning Tomalaseva, a darbar called Koluvu is held in the Tirumamani mantapam
when the Deity is brought and is seated in a silver chair with a gold umbrella
above him. This idol officiates for the main idol during this function. Hence
his name is Koluvu Srinivasa. He is akin to the guardian deity and supervises
the temple household, and keeps himself posted with all the affairs and
revenues of the te01ple. The panchangam or the calendar of the day is also read
out before him every day. It is also here that the matradanam of rice, the
customary share of the archakas, is made. Though He is known as Bali Sera, he
has never been known to have been taken
out and offered Bali after the daily puja is over.
iv. Sri Malayappan or Utsava Murti
The first mention of this Deity under the name Ma1ai Kuniya
Ninra Perumal is found in an epigraph about the year 1339 A.D. The idol is
in a standing pose and is a replica of the Dhruva Bera. The two upper arms hold
the Sankha and Chakra, the lower right arm is in the Varada Hasta pose and the
left arm in Katyavalambita poss. This image has a very rich treasury of
precious gems and jewels made of platinum and gold.
There is a legend that on one occasion during the
Brahmotsava, a procession was going round the streets, when a fire broke out in
the village which destroyed the houses, "The archakas and the devotees did not know how
this disaster happened. When sincere prayers we
offered, God spoke through a man, and stated that the times have
changed, and that the old, lJgra Srinivasa who was the then Utsava murti should
no longer be used as processional deity, and that in the glades of the mountain another
Murti Would be found, and only he should
be used for this purpose. It is because of this anger, that the old Murti is
perhaps known as Ugramurti. Tradition is that the new Murti with his consorts,
was found at a place where the hill bowed very low, and hence he was called as 'Malai
Kuniya Ninra Perumal.' This long name
got shortened into Malayappan in course of time. The glade where he is said to
have been found is still known as Malayyappan Konai.
In the order of preference the idols that represents the
Druva Bera are Bhoga Srinivasa, Malayappa and his two consorts, Ugra Srinivasa
and Koluvu Srinivasa. In the agamic terminology they would stand for Kautuka,
Utsava, Snapana and Bali Sera. According to the agamic rules, the Kautuka Sera
should be consecrated direct from the Druvabera and the Utsava Bera from Kautuka and similarity in that order, the
Snapana and Bali Berams. The inscriptions in the temple, however do not mention
Malayappa as Utsava Bera, nor the Bhoga Srinivasa as Kautuka Bera.
The idol of Lord Malayappa is about three feet height and
stands on a lotus pedestal on a platform about '14" height. To right is
the idol of Sri devi about 30" height, her pedestal being about 4". This is a pancha-Ioha idol. Her left
hand is in the Kataka hasta pose, the right hand hanging loosely and the
fingers held in the Gajakarna pose. Bhudevi is in standing pose, The only
difference between her and Sridevi is that it is her right hand that is in the
Kataka hasta pose and left in the Gajakarna mudra.
In one inscription found in the north wall of the
Varadarajaswamy Temple, there is a reference to the 19th regnal year of
Tribhuvana Chakravari Sriranganatha Yadavaraya in which mention is made of
Malai Kuniyaninra Perumal and his Nachchimar. Hence the earliest epigraphical
reference about this is of 1339 AD.
v. Sri Krishna idol:
In the Garbha griha there is a very beautiful idol of Lord
Krishna in the navanitha nritya pose along with his consort Rukmini. The Lord
is shown as a dancing child on his left foot on a lotus pedestal, the leg
gracefully bent at the knee and not resting on tile pedestal. The right hand
holds butter while the left is stretched out gracefully in a dancing pose.
The earliest inscriptional reference to this idol is of
1100 A.D. Other inscriptions refer to offerings made to Krishna on Sri Jayanti
Day and also during the several Brahmotsavams. It is this idol that receives
Ekanta Seva at night in the temple during the Dhanurmasa.
Neither the idol of Sri Krishna nor of Sri Rama (called as
Raghunatha) enjoy daily puja. They only share in the nityarchana of Sri
Venkateswara, Even the naivedyam intended for Sri Rama or Sri Krishna are first
offered to Lord Venkateswara only. But in asthanas and processions etc.,
outside the Garbha griha this particular idol gets offerings direct. This
procedure is distinctly mentioned in the epigraphs as in a Vijayanagara I
nscription dated 12-8-1486 (142-G.T.)
Vi Idols of Sri
Rama, Sita, Lakshmana and Sugreeva :
Four copper idols of Sri Rama (known as Sri Raghunatha),
Sita, Sugriva and Lakshmana find place in
the Sanctum Sanctorum. These idols. are not referred to in any
inscriptions before 1476A.D. Most
probably when the present Ramarmedai was converted into a room by about 1245 A.
D., these Idiol s must have been placed there from which fact this.Place
derives its name of Ramarmedai. One school of thought in that Ramanuja might
have installed these in the temple.
The idol of Sri Ram is in the madhyama tala and tribhanga
pose, the left arm raised to hold the bow and the right gracefully sloping
downwards as if to hold the arrow. The idol is a standing or stanaka one, and
has a kiritam or crown on it. Goddess Sita is to the right of Sri Rama in a standing pose, her right hand gracefully
extended downwards, the left holding a lotus bud. The idol of L.akshmana is a
similar replica of the idol Sri Rama.
The figure of
Sugriva is in the standing pose and the
hands folded in an attitude of prayer. This has already been referred to
earlier. There are also beautiful copper idols of Angada and Hanuman
exhibited separately in the Ramar Medai platform outside the shrine in
the Antarala Mantapam. Opposite to
these beautiful copper idols of
Vishvaksena, Ananta and Garuda are
found.
(vii) The Chakrattalvar or Sudarshana :
This deity always precedes the Utsava Murti in processions.
He however figures in separate
procession on the ankurarpanam and on the tirthavari day of the
Bramhostavam on the Pushkarini bund in
front of the Venkateswara swamy temple.
GENERAL FACILITIES AT TIRUMALA BY
TTD
Free Meals:
Wholesome free meals will be provided to the devotees in the TTDs
Annadanam Complex from 9 a.m. to 11 p.m. continuously.
Free Medical Aid:
Pilgrims are given free medicine aid at Aswini Hospital and Vaikuntam
'Q' complex I & II. In case of emergency, the patients will be rushed to
the Ruia Hospital, SVIMS or BIRRD for treatment.
Free Bus Service:
Free buses are operated at Tirumala for the benefit of pilgrims. It
covers cottages, choultries, temple and other places.
Free Tonsure:
Pilgrims can fulfil their vow of tonsure at Kalyanakatta, PAC I and II
at free of cost.
Sale of Publications:
All religious publications and Video and Audio CDs and Cassettes brought
out by the TTDs are sold through TTD bookstall near H.T. shopping complex (near
Rambaghicha Guest house located near Varahaswami Temple.
TIRUMALA BRAHMOSTAVAS: Brahmostavas conduct by TTD in
Tirumala during the Navaratri period.
FESTIVALS AT TIRUMALA: TTD celebrates all the Hindu festivals
especially VAIKUNTA EKADASI, UGADI, ANNUAL BRAHMOSTAVAMS time TTD decorated
temple surroundings with a flowers and lights which reflects the history and
importance of the festivals.
