The seven hills of the famous temple of Tirumala represent the Saptarishi or the seven rishis .These 7 hills are called the Sapathagiri meaning 7 hills.
The seven hills are :-
o Vrushabadri (Hill of Nandi)
o Anjanadri (Hill of Lord Hanuman)
o Neeladri (Hill of Neela Devi)
o Garudadri (Hill of Garuda)
o Seshadri (Hill of Sesha)
o Naraynadri (Hill of Narayana)
o Venkatadri (Hill of Lord Venkateswara)
Bhaktas while traveling from Keezh (lower) Tirupathi to Tirumala (Mel Tirupathi), we have to travel 7 hills only after traveling these hills, we can reach the Tirumala, where the Kali Yugha Deivam, Thiruvenkadamudayaan is giving his seva to Bhaktas. The following details explain about the 7 Malais (mountains).
Virushabahtri:
This is the first hill we will be crossing. This mountain is also called as "Erunndhumalai". Once, there lived an arakkan (demon) by named "Virushasooran", who gave lots of trouble to the people, but he was a great Narasimha bhaktan. Because of this, he had got a varam (boon) that his death should come only by the Emperumaan. But even though he was a great Narasimha bhaktan, he was giving trouble to the people and finally the Perumal through his Vishnu Chakkaram killed him and as requested by him at the time of his death, this mountain is named as "Virushabathri" (or) "Virushasalam".
Neelathri:
After crossing the first hill, Virushabathri, we will be traveling to the second hill, which is called as "Neelathri". It is also called as "Neelamalai". This name is given to this hill to remember the blue colour of Sri Vishnu. (Sri Vishnu has another Thirunaamam as "Neela megha Shyamalan")
Anjanathri:
This is the third hill, we will be traveling to get the seva of Sri Balaji. This hill is named as "Anjanathri", since Anjana devi, mother of Lord Hanuman, did a strong tapas and as a result of this only, the hill is named as such. This mountain is also called as "Anjanasalam".
Seshathri:
The fourth hill is Seshathri hill, which is next to Anjanathri hill. It is believed that Aadhiseshan is turned as the series of hills and withstanding the Nindra Kola Thiruvenkadamudayan. To explain the greatness of Aadhiseshan, this fourth hill is named as "Seshathri" (or) "Seshaasalam".
Garudathri:
It is believed that the Perumal came to this sthalam on Garudan and to explain this, this 5th hill is named as "Garudathri" (or) "Garudaasalam".
Narayanathri:
This is the sixth mountain found while traveling to Tirumala. This hill is named so that it explains the 6 characters (Om Na ra ya na ya) of Sriman Narayanan.
Thiruvenkadam:
This is final mountain and is also called as "Eazhu Malai". Bhaktas will be very happy to cross this 7th hills, since after crossing this, they will be getting the seva of Thiruvenkadamudayan, who is said to extract all kinds of sorrows of human life. This 7th hill is also named as "Venkadathri". This hill is said to have the character of curing diseases and is said to contain medicinal values. Once, there lived an andhanan, by named Purandharan. He had a bad character and led his life by enjoying with women and as a result of this, he got some sort of incurable diseases. And after being left out by the women, he came to this Tirumala and finally he was cured completely. His body was badly affected and is termed to be "Kadam". And after he reached this mountain, his Kadam, the sin was turned to Punyam (Opposite to sin) and his body turned as pure as gold (Which becomes pure after being treated with fire). Because of this, this Tirumala is also called as "Venkadam". Eazhumala, Tirumalai, Vadamalai are the other names of Thiruvenkadam.
The Aina Mahal
The Aina Mahal is on the northern side of the Tirumala Raya Mandapam. It consists of two parts - an open mandapam in the front consisting of six rows comprising six pillars each, and a shrine behind it consisting of an Antarala and Garbhagriha. It has large mirrors which reflect images in an infinite series. There is an unjal in the middle of the room in which the Lord is seated and festivals conducted.
Saint Ramanujacharya prescribed all the elaborate rituals and mode of worship in the temple that are still followed by the priests and devotees. Anointing the idol with camphor, and the offering by pilgrims of the hair on their heads by getting themselves shaved by licensed barbers are the important customs in vogue at Tirupati Temple.
The most famous is the annual festival called 'Brahmotsavam', which is celebrated on grand scale for nine days in September, attracting pilgrims and tourists from all parts of the country. The fifth and ninth days of the festival are especially significant in as much as Garudostavam and Rathotavam takes place on those days.
Saint Ramanujacharya prescribed all the elaborate rituals and mode of worship in the temple that are still followed by the priests and devotees. Anointing the idol with camphor, and the offering by pilgrims of the hair on their heads by getting themselves shaved by licensed barbers are the important customs in vogue at Tirupati Temple.
The most famous is the annual festival called 'Brahmotsavam', which is celebrated on grand scale for nine days in September, attracting pilgrims and tourists from all parts of the country. The fifth and ninth days of the festival are especially significant in as much as Garudostavam and Rathotavam takes place on those days.
Mandapams in Tirupati
Ranga Mandapam :
Ranga Mandapam, also called the Ranganayakula Mandapam, is located in the south-eastern corner of the Sampangi Pradakshinam. The shrine within it is believed to be the place where the utsava murti of Lord Ranganadha of Srirangam was kept during the 14th century, when Srirangam was occupied by Muslim rulers. It is said to have been constructed between 1320 and 1360 AD by the Yadava ruler Sri Ranganadha Yadava Raya. It is constructed according to the Vijayanagara style of architecture.
Tirumala Raya Mandapam :
Adjoining the Ranga Mandapam on the western side, and facing the Dhvajasthambha Mandapam is a spacious complex of pavilions known as the Tirumala Raya Mandapam or Anna Unjal Mandapam.
It consists of two different levels, the front at a lower level and the rear at a higher. The southern or inner portion of this Mandapam was constructed by Saluva Narasimha in 1473 AD to celebrate a festival for Sri Venkateswara called Anna Unjal Tirunal. This structure was extended to its present size by Araviti Bukkaraya Ramaraja, Sriranga Raja and Tirumala Raja.
It is in this Mandapam, that the utsava murthi Malayappan, holds His annual darbar or Asthanam during the hoisting of the Garudadhwaja on Dhwajastambham to mark the commencement of Brahmotsavam. Incidentally, the prasadam distributed on this occasion is still called Tirumalarayan Pongal.
Tirumala Raya Mandapam :
The Mandapam has a typical complex of pillars in the Vijayanagara style, with a central pillar surrounded by smaller pillars, some of which emit musical notes when struck with a stone. The main pillars have rearing horses with warriors mounted on them. Some of the best sculptures of the temple are found in bold relief in the Mandapam. The bronze statues of Todermallu, his mother Matha Mohana Devi and wife Pitha Bibi, are kept in a corner of the Mandapam.
Ranga Mandapam, also called the Ranganayakula Mandapam, is located in the south-eastern corner of the Sampangi Pradakshinam. The shrine within it is believed to be the place where the utsava murti of Lord Ranganadha of Srirangam was kept during the 14th century, when Srirangam was occupied by Muslim rulers. It is said to have been constructed between 1320 and 1360 AD by the Yadava ruler Sri Ranganadha Yadava Raya. It is constructed according to the Vijayanagara style of architecture.
Tirumala Raya Mandapam :
Adjoining the Ranga Mandapam on the western side, and facing the Dhvajasthambha Mandapam is a spacious complex of pavilions known as the Tirumala Raya Mandapam or Anna Unjal Mandapam.
It consists of two different levels, the front at a lower level and the rear at a higher. The southern or inner portion of this Mandapam was constructed by Saluva Narasimha in 1473 AD to celebrate a festival for Sri Venkateswara called Anna Unjal Tirunal. This structure was extended to its present size by Araviti Bukkaraya Ramaraja, Sriranga Raja and Tirumala Raja.
It is in this Mandapam, that the utsava murthi Malayappan, holds His annual darbar or Asthanam during the hoisting of the Garudadhwaja on Dhwajastambham to mark the commencement of Brahmotsavam. Incidentally, the prasadam distributed on this occasion is still called Tirumalarayan Pongal.
Tirumala Raya Mandapam :
The Mandapam has a typical complex of pillars in the Vijayanagara style, with a central pillar surrounded by smaller pillars, some of which emit musical notes when struck with a stone. The main pillars have rearing horses with warriors mounted on them. Some of the best sculptures of the temple are found in bold relief in the Mandapam. The bronze statues of Todermallu, his mother Matha Mohana Devi and wife Pitha Bibi, are kept in a corner of the Mandapam.
Why the Lord is Standing
Caught up in samsara, we spend little time thinking of Lord Narayana. So He has come to us in archa form and resides in temples, so that we may worship Him there, said Padur Rangarajachariar.
But He is seen in different temples in different postures. He is seen in some in the sitting posture, in others in the standing posture, and in yet others in the reclining posture. What could be the reason for these variations, wondered Periavachan Pillai. He supplied the answer himself.
If we visit a house, and the lady of the house says that her husband is away, and will be back only the next day, we wait for his return.
And since we have to wait a long time, we lie down on the pyol at the entrance to the house. If the man will join us shortly, we sit outside the house, waiting for him to join us. If the man is ready and will be with us in a few minutes, we await him standing.
Just as our posture changes according to the situation, Lord Narayana’s archa from also is seen in different postures in different temples, depending on the circumstances.
Lord Srinivasa of Tirumala is seen in a standing posture, because He is not content with the fact that there are reformed souls, whose only thoughts are of Him. He wants to bring under His fold every one of us. Imagine a greedy man who has a sack full of coins.
Even if one coin drops out of the sack, he will not go his way, thinking that after all when he has a sack full of coins, a single coin does not matter much. He will stoop to pick up the coin. So also is Lord Srinivasa greedy when it comes to saving us. There may be many who adore Him, but He will not let go those who have not realized the path to salvation.
It is in order to instantly lend a hand to the person who slips from the path of righteousness, and put him back on track, that Lord Srinivasa is in a standing posture in Tirumala.
Only one in a thousand knows the Truth, the Lord says in the Bhagavad Gita.
So to save those who do not seek Him, He is in a state of readiness.
But He is seen in different temples in different postures. He is seen in some in the sitting posture, in others in the standing posture, and in yet others in the reclining posture. What could be the reason for these variations, wondered Periavachan Pillai. He supplied the answer himself.
If we visit a house, and the lady of the house says that her husband is away, and will be back only the next day, we wait for his return.
And since we have to wait a long time, we lie down on the pyol at the entrance to the house. If the man will join us shortly, we sit outside the house, waiting for him to join us. If the man is ready and will be with us in a few minutes, we await him standing.
Just as our posture changes according to the situation, Lord Narayana’s archa from also is seen in different postures in different temples, depending on the circumstances.
Lord Srinivasa of Tirumala is seen in a standing posture, because He is not content with the fact that there are reformed souls, whose only thoughts are of Him. He wants to bring under His fold every one of us. Imagine a greedy man who has a sack full of coins.
Even if one coin drops out of the sack, he will not go his way, thinking that after all when he has a sack full of coins, a single coin does not matter much. He will stoop to pick up the coin. So also is Lord Srinivasa greedy when it comes to saving us. There may be many who adore Him, but He will not let go those who have not realized the path to salvation.
It is in order to instantly lend a hand to the person who slips from the path of righteousness, and put him back on track, that Lord Srinivasa is in a standing posture in Tirumala.
Only one in a thousand knows the Truth, the Lord says in the Bhagavad Gita.
So to save those who do not seek Him, He is in a state of readiness.
Subscribe to:
Posts (Atom)
