Tiruvenkatam

"Vina Venkatesham na natho na natha, Sada venkatesham smarami, smarami, Hare Venkatesha, praseedha praseedha, Priyam Venkatesha, prayacha prayacha." The meaning of the above shlokam is as follows: "Without you, Oh Venkateshwara, I would not exist. I keep remembering your name.

Please bestow me with your love and grace." "Venkatādri Samam Sthaanam Brahmande Naasti Kinchanaa… Venkatesha Samo Devo Na Bhootho Na Bhavishyati." The meaning of the above shlokam is as follows: "Neither in the past nor the future would there be a sacred place in this universe that can equal the sanctity of the Venkatādri hills, nor would there be a God who can equal the Holy Lord Sri Venkateshvara." This shloka appears in the Bhavishyattottara Purāṇam, written by Maharshi Vyāsa centuries before the Lord ever came to reside at the Venkatādri Hills.

As per legend, after saving the Earth from Hiraṇyāksha, Lord Varāha stayed on this hill on the northern bank of Swāmy Pushkariṇī. Hence, Tirumala Hills is also referred to as Adivarahakshetra. At the beginning of Kaliyuga, Lord Varāha donated land to Lord Venkateshvara at his request. As gratitude, Lord Venkateshvara offered the first bell, puja, and Naivedyam to Varahaswamy before they were offered to him. This tradition is still followed today.

Swāmy Pushkariṇī

Varāha Swāmy

Sri Bhu Varāha The rishis, headed by Kashyapa, began to perform a sacrifice on the banks of the Gaṅgās. Sage Nārada visited them and asked them why they were performing the sacrifice and who would be pleased by it. Unable to answer the question, the rishis approached Sage Bhṛgu. To solve a direct ascertainment of reality. Bhṛgu first went to Satyaloka, the abode of Lord Brahmā. At Satyloka, he found Lord Brahmā reciting the four Vedas in praise of Lord Nārāyaṇa, with each of his four heads, and attended upon by Sarasvatī.

Lord Brahmā did not take notice of Bhṛgu offering obeisance. Concluding that Lord Brahmā was unfit for worship, Bhṛgu left Satyaloka for Kailāsha, the abode of Lord Shiva. At Kailāsha, Bhṛgu found Lord Shiva spending his time pleasantly with Pārvatī, unaware of his presence. Pārvatī drew Shiva's attention to the presence of the sage. Lord Shiva was furious at Bhṛgu's intrusion and tried to destroy him. The sage cursed Lord Shiva and left for Vaikuṇṭham.

At Vaikuṇṭham, Lord Vishṇu was reposing on Ādishesha with Sri Mahālakshmī in service at His feet. Finding that Shrīmān Nārāyaṇa also did not notice him, the sage became infuriated and kicked the Lord on his chest, the place where Mahālakshmī resides. At once, Lord Vishṇu hastened to apologize to the angry sage and pressed his feet to allay the pain caused to Bhṛgu's leg. In doing so, the Lord removed the eye in the foot of the sage, which gave Bhṛgu power to defy the Devas.

Thereupon, the sage decided that Lord Vishṇu was the most supreme of the Trimūrtis and informed the rishis accordingly. Thereupon, they decided that Lord Vishṇu was the fruit of the yaga. Sri Mahālakshmī was angered by the action of her Lord in apologizing to Bhṛgu, who committed an offense. She, therefore, left Vaikuṇṭham without heeding the entreaties of the Lord. At the commencement of the current Sveta Varāha Kalpa, the whole universe was filled with water, and the Earth was immersed in it.

Lord Vishṇu assumed the form of a white boar (Sri Varāha) and dived into the water to lift the Earth. He slew the demon Hiraṇyāksha, who was obstructing Him, and rescued the Earth. Brahmā and the other Devas praised Sri Varāha for saving the Earth by chanting the Vedas and showering flowers on Him. Lord Vishṇu decided to stay on Earth in the form of Sri Varāha for some time to punish the wicked and protect the virtuous. The place then came to be known as Varāha Kshetra, and the Varāha Kalpa commenced.

After the departure of Mahālakshmī, a forlorn Lord Vishṇu left Vaikuṇṭham and took abode in an ant-hill under a tamarind tree beside a pushkariṇī on the Venkata Hill. Taking pity on Lord Vishṇu, Brahmā and Maheshwara decided to assume the forms of a cow and its calf to serve Him. Sūrya, the Sun God, informed Mahālakshmī of this and requested her to assume the form of a cowherdess and sell the cow and calf to the king of the Chōla country.

The king of the Chōla country bought the cow and its calf and sent them to graze on Venkata Hill along with his herd of cattle. Discovering Lord Vishṇu on the ant-hill, the cow provided its milk and thus fed the Lord. Meanwhile, at the palace, the cow was not yielding any milk, for which the Chōla Queen chastised the cowherd severely. To find out the cause of the lack of milk, the cowherd followed the cow, hid behind a bush, and discovered the cow emptying her udder over the ant-hill.

Incensed over the conduct of the cow, the cowherd aimed a blow with his axe at the head of the cow. However, Lord Vishṇu rose from the ant-hill to receive the blow and save the cow. When the cowherd saw the Lord bleed at the blow of his axe, he fell and died of shock. On the death of the cowherd, the cow returned, bellowing in fright and with bloodstains all over her body, to the Chōla King. To find out the cause of the cow's terror, the King followed her to the scene of the incident.

The King found the cowherd lying dead on the ground near the ant-hill. While he stood wondering how it had happened, Lord Vishṇu rose from the ant-hill and cursed the King, saying that he would become an Asura because of the fault of his servant. The King pleaded innocence, and the Lord blessed him by saying that the curse would end when the Lord was adorned with a kireetam presented by Akasa Raja at the time of His marriage with Sri Padmāvatī.

Thereafter, Lord Vishṇu or Shrīnivāsa decided to stay in Varāha Kshetra and requested Sri Varahaswami to grant Him a site for His stay. His request being readily granted, Shrīnivāsa ordained that a pilgrimage to His shrine would not be complete unless it is preceded by a bath in the Pushkariṇī and darshan of Sri Varahaswami. That puja and naivedyam should be offered to Sri Varahaswami first. Yashodā brought up Sri Krishna, the son of Devaki, in his early years.

However, Yashodā was not blessed to witness the marriage of Sri Krishna with Rukmiṇī, and she felt very sad. Sri Krishna promised to fulfill her desire in her next birth as Vakulādevī in his next avatara as Shrīnivāsa. In Yashodā's next birth as Vakulādevī, she was serving Lord Varahaswami when He sent her to serve Shrīnivāsa. Sometime later, a King named Ākāsha Raja, who belonged to the Lunar race, was ruling over Thondamandalam. He had a brother named Tondamān. Ākāsha Raja had no heirs, and therefore, he wanted to perform a sacrifice.

As part of the sacrifice, he was ploughing the fields when his plough turned up a lotus in the ground. On examining the lotus, the King found a female child in it. Ākāsha Raja was happy to find the child. He carried it to his palace and gave it to his Queen. At that time, he heard a voice from above which said, "Oh! King, tend to it as your child, and fortune will befall you." As the child was found in a lotus, the king named her Padmāvatī. Over time, Princess Padmāvatī grew up into a beautiful maiden and was attended to by a host of maids.

One day, while she was spending her time in a garden picking flowers with her maids, Sage Nārada approached her. Assuring her that he was her well-wisher, he asked her to show him her palm to read her future. He foretold that she was destined to be the spouse of Lord Vishṇu himself. At this time, Lord Shrīnivāsa, who was hunting, chased a wild elephant in the forests surrounding the hills. In the elephant's pursuit, the Lord was led into a garden, where Princess Padmāvatī and her maids were picking flowers.

The sight of the elephant frightened the Princess and her maids. But the elephant immediately turned around, saluted the Lord, and disappeared into the forest. Lord Shrīnivāsa, who was following on horseback, saw the frightened maidens, who accosted Him with queries When Lord Shrīnivāsa returned, Vakulādevī brought him his usual dinner comprising various delicacies. However, she found him lying on his bed, pining for his love.

When she inquired about the cause, the Lord informed her that unless he married Princess Padmāvatī, he would never recover. Vakulādevī then asked Him to tell her all about the Princess. The Lord then narrated the story of her (Padmāvatī's) previous birth and his promise to wed her. (The following story is found only in Venkatachala Mahathmiyam and not in Vālmīki Ramayanam.) In ancient times, Lakshmī, in the form of Vedavatī, resided in an ashram in the forest. At that time, Rāvaṇa, the lord of Lanka, tried to tempt her.

In anger, Vedavatī cursed him, saying that she would bring about his death. To demonstrate the truth of her words, Vedavatī walked into the fire, but Agni, the Fire God, rescued her. He took Vedavatī to his house and entrusted her to his wife's care. When Rāvaṇa was about to carry away Sītā from Panchavati, in the absence of Rāma and Lakshmaṇa, Agni appeared and offered Vedavatī to Rāvaṇa as the real Sītā, who was kept with him by Rāma to evade Rāvaṇa. Rāvaṇa was tricked into thinking that Vedavatī was the real Sītā.

Rāvaṇa took Vedavatī to Lanka, thinking she was the real Sītā, while Agni took Sītā to his house and asked his wife, Swahadevi, to look after her. After the destruction of Rāvaṇa, Vedavatī entered the fire when rejected by Rāma. Then, Agni offered the real Sītā to Rāma. Rāma then questioned her as to who the other lady by her side was. Sītā informed Rāma that the lady was Vedavatī, who endured Rāvaṇa's torture for ten months in Lanka for her sake. Sītā requested Rāma to accept Vedavatī as his spouse as well.

But Rāma declined her request, saying that he believed in having only one wife during his lifetime. However, He promised to wed her in her next birth as Padmāvatī, born as the daughter of Ākāsha Raja, when Rāma himself would take the form of Shrīnivāsa. After listening to Shrīnivāsa's story of how he had promised to marry Vedavatī in her next birth as Padmāvatī, Vakulādevī realized that Shrīnivāsa would not be happy unless he married Padmāvatī. She offered to go to Ākāsha Raja and his Queen and arrange for the marriage.

On the way, she met the maid-servants of Padmāvatī returning from a Shiva Temple. She learned from them that Padmāvatī was also pining for Shrīnivāsa. Vakulādevī accompanied the maidservants to the Queen. Meanwhile, Ākāsha Raja and his queen Dharaṇīdevī were anxious about the health of their daughter, Padmāvatī. They learned about Padmāvatī's love for Shrīnivāsa of Venkata Hill. Ākāsha Raja consulted Brihaspati about the propriety of the marriage and was informed that the marriage was in the best interest of both parties.

After the departure of Vakulādevī, Shrīnivāsa could not rest in peace. He doubted if she would succeed in her mission. He, therefore, assumed the form of a lady fortune-teller and entered the streets of the capital, telling fortunes. Padmāvatī's maids saw her and invited her to the presence of their Queen. The maid-servants informed Queen Dharaṇīdevī that the fortune-teller was hesitating to enter the palace without the Queen's invitation. The Queen came out herself and invited the fortune-teller into the palace.

The fortune-teller was taken to the presence of Princess Padmāvatī. The fortune-teller read the palm of the Princess and told the Queen about the cause of Padmāvatī's indisposition. She advised the Queen to give Padmāvatī in marriage to Lord Shrīnivāsa. She also told the Queen that a lady would approach her shortly on behalf of Lord Shrīnivāsa to formally request Padmāvatī's hand in marriage. After the departure of the fortune-teller, Vakulādevī arrived at the palace and was taken by the maidservants to the Queen.

She informed the Queen that she had come on behalf of Lord Shrīnivāsa to request the hand of Padmāvatī in marriage. Having consulted Brihaspati and heard from his Queen about the prediction of the fortune-teller and the arrival of the messenger from Shrīnivāsa, Ākāsha Raja decided to hand his daughter in marriage to Shrīnivāsa. He asked the palace purohits to fix a muhurtam for the marriage. Ākāsha Raja informed his ministers and other officials of his plans.

Immediately, a letter was drafted requesting Shrīnivāsa to come and marry the Princess. Ākāsha Raja entrusted the delivery of the letter to Sukamahamunin. Shuka went to Venkata Hill with Vakulādevī. He presented the patrika to Lord Shrīnivāsa, who was very happy. The Lord sent his garland for Padmāvatī through Shuka. Kubera lent money to Lord Shrīnivāsa to meet the expenses of the marriage. About six months after this celestial marriage, Mahālakshmī learns that her husband has remarried and comes to see him in disbelief.

It is said that the Lord turns into Stone right when he, Mahālakshmī, and Padmāvatī encounter him. Lord Brahmā and Shiva appear before the confused queens and explain the main purpose behind all this – The Lord's desire to be on the seven hills for the emancipation of mankind from the perpetual troubles of Kāli Yuga. Goddesses Lakshmī and Padmāvatī also turn into stone idols expressing their wish to be with their Lord always. Lakshmī stays with Him on His Chest on the left side while Padmāvatī rests on His Chest's right side.

Raṅgadāsa was a staunch devotee of Vishṇu, and during his pilgrimage, he joined Sage Vaikhānasa Gopinatha, who was ascending the Tirumala Hill for worship of the Lord. This was after the Lord had settled the Adivaraha region. After bathing in the Swāmy Pushkariṇī, Raṅgadāsa viewed Lord Vishṇu beneath a tamarind tree. However, Lord Vishṇu was exposed to the sun, wind, and rain and was only protected by the extended wings of Garuḍa.

Raṅgadāsa raised a rough wall of stones around the deity and started supplying flowers to Gopinatha every day for Vishṇu's worship. One day, Raṅgadāsa was distracted by a Gandharva king and his ladies and forgot to supply flowers to Gopinatha for Vishṇu's worship. The Lord then revealed Himself and told Raṅgadāsa that he had not been steadfast and had succumbed to temptation.

However, in acceptance of Raṅgadāsa's devoted service to Him till then, the Lord blessed Raṅgadāsa that he would be reborn as an affluent ruler of a province and would enjoy the earthly pleasures. He would continue to serve the Lord, construct a beautiful temple with a vimānam and high surrounding walls, and thereby earn eternal glory. Soon, the site was forgotten, and an ant-hill formed over the temple.

Raṅgadāsa was reborn as Tondaman, the son of the royal couple, Suvira and Nandini. Tondaman enjoyed a pleasurable life as a young man. One day, he set out on a hunting expedition on the Tirumala Hill, and with the help of a cowherd, saw Vishṇu under the tamarind tree. Tondaman returned home, deeply affected by the vision of Vishṇu. Tondaman later inherited his father's kingdom, Tondamandalam.

Following the directions given by Ādi Varāha to a forester, Tondaman constructed a prakaram(closed precincts of a temple) and dvara-gopuram and arranged for regular worship of the Lord as per Vaikhānasa Āgama Shāstras. Lord Venkateshvara appeared in the dream of Tondamān and asked him to build a temple for him, where he turned into stone. Thus, the temple for Venkateshvara on the seventh hill, known as Venkatādri (Venkata Hill), came into being at present-day Tirumala-Tirupati.

Ananada Nilaya Vimānam

Practices established by Sri Rāmānujāchārya: Making Lord Venkateshvara re-adorn the Sankha and Chakra in a visible manner for devotees, to end the debates over whether the Lord in Tirumala is Lord Vishṇu or someone else. Renovating Ananda Vimānam. Offering and doing pratishtapanam of Vyūha Lakshmī (two-handed Shrīdevī) on the Lord's necklace (kantika). Changing the schedule of the Lord's Tirumañjanam (Abhishekam) to a weekly occurrence on every Friday, from a daily occurrence.

Recital of Nāchiyār Thirumozhi every Friday during Thirumanjanam when Shrīdevī is taken from the Lord's chest and is offered thirumanjanam. Commissioning of the building of wide streets around the temple, and moving back of the Brahmotsavam from Thiruchanur to Tirumala. Appointing the Vaikhānasa Archaka for the Tirumala temple. Establishing Yoga Narasimha sannadhi inside the temple.

Installing the moorthys of Rāma, Sītā, Lakshmaṇa, Hanumān, Sugriva, and Angada in the temple at Tirumala and establishing the practice of performing Kalyana Utsavam to Rāma and Sītā on the day after Sri Rāma Navami. Establishing practices at Varāha Perumāl Sannadhi. Installation of Azhvar sannadhis in Tirupati. Consecration of the svayam vyaktha tiruvadi of Lord Shrīnivāsa and Āzhwārs in the foothills.

Code of Conduct as Established by Rāmānujāchārya: Sri Rāmānuja, upon seeing the flawless service performed by Āchārya Periya Tirumala Nambi and Anantazhvan, and observing the defects in the service provided by many others at Tirumala, sought to establish a code of conduct at Tirumala to prevent any defects in the service to Lord Venkateshvara. He called Periya Tirumala Nambi and Anantazhvan and asked them to implement and maintain the code of conduct as follows. 1.

Only those who are responsible for services to the Lord that require a physical presence in Tirumala must live in Tirumala. 2. Any food that is not prasadam of Lord Venkateshvara should not be eaten in Tirumala. 3. Only flowers that have already been offered to Lord Venkateshvara must be offered to the home deities of those who live in Tirumala 4. The last rites (burial or cremation) should not be performed in Tirumala. 5. Animals or birds should not be killed and eaten in Tirumala 6.

No one should wear footwear or ride on vehicles in the streets around the temple in Tirumala and in any place in Tirumala where the Lord goes during festival times. 7. Non-believers should not come to Tirumala 8. There should not be any temple for other deities in the region between Swāmy Pushkariṇī and Kapila Theertha 9. The above-mentioned rules should apply to all regions that are within a distance of 1 yojana (around 8 miles) from Swāmy Pushkariṇī.