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IF : 4.547 | IC Value 80.26 VOLVUME-6,olume :ISSUE-10, 3 | Issue : 11OC | TNOBER-2017ovember 2014 • ISSN • ISSN No N 2277o 2277 - 8160- 8179 Original Research Paper Social Science BRAHMOTSAVAMS AT SEVENHILLS SACRED COMPLEX- TIRUMALA-INDIA B.K.Rangaswamy Research Scholar, Department of Anthropology, S.V.University, Tirupati, A.P. Assistant Professor, UGC-Centre for Southeast Asean and Pacic Studies, S.V. Dr.M.Padmaja University, Tirupati, A.P. KEYWORDS : Introduction respects to Gods and Sages with the chanting of Vedic mantras and Lord Venkateswara is known as Kaleyuga dyvam and Tirumala is see them off on their return to the Devaloka. know as Kaleyuga Vykuntam. Venkata + Eswara together known as Venkateswara. The procession are mainly at Tirumala but Dwajarohanam Brahmostwama is special. Dwajarohanam is a ag-hoisting festival that is held on the rst day by hoisting a ag (dhwajapatam) with a picture of Garuda (Mount of Sri Venkateswara Swami vari Brahmotsavam or Srivari Vishnu) on the top of the Dwajasthambam of the Temple. The ag Brahmotsavam is the most important annual festivals celebrated at will be hoisted amid Vedic chanting. It is believed to be a symbolic Sri Venkateswara Temple in Tirumala-Tirupati of Chittoor District in signicance of formal invitation to all the deities to attend the Andhra Pradesh, India. The event is conducted for nine days during Brahmotsavam festival. Before Flag-hoisting the processional Hindu Calendar month of Āśvina which falls in between the English deities of the Temple, Malayappa by his consorts Sridevi, Bhudevi, months September and october. The paper focus its attention on will be taken in a procession along with Dwajapatam and Parivara Tirumala Bramhotsavams based on secondary data. devathas such as Anantha, Chakra, Garuda and Vishvaksena. After Dwajarohanam, The Chief Minister of Government of Andhra During the festival, the Utsava-murti (processional deity) of the Pradesh symbolically offers new silk clothes to the Lord as a custom. presiding deity Lord Venkateswara, along with his consorts Sridevi and Bhudevi, will be taken on a procession on different Vahanams Pedda Sesha Vahanam on the streets(Madaveedulu) surrounding the temple.The After the Dwajaarohanam the Lord is celebration attracts pilgrims and tourists from all parts of India and taken out in a procession in the across the world. A Brahmotsavam is a holy cleansing ceremony in evening on Aadi Sesha the thousand honor of Lord Brahma, and the one at Tirumala is by far the largest. headed Chief Serpent God as his vehicle. Aadisesha is the seat on The Hill here slopes from 3200 ft. to 2000 ft. The most noteworthy which Lord SriManNarayana rests in ones are Tumburu Kona, Akasa Ganga and Papavinasam. his abode Sri Vaikunta. Tirumala hills the abode of Lord Venkateswara is Topography:- Whether the pilgrim ascends on foot by the old said to be the manifestation of Lord Aadisesha. Pedda Aadisesha pathway or travel by the new motor road he will arrive at the top of vahanam will be seven headed. the hill at about the same spot near to the temple. He will there nd the Enquiry office of the Devasthanam and the Devasthanam Chinna Sesha Vahanam Dispensary facing him. On the second day morning the Lord is taken out in a procession on Celebration Vaasuki (Serpent God) as his vehicle. The Brahmotsava is performed over a nine-day period in the In Bhagavath Geetha Lord Sri Krishna says He is Vaasuki among the beginning of Āśvina Masa as per the Hindu Lunar Calendar(in serpents. Chinna Sesha Vahanam will parallel with Navarathri/Dasara festival). On the evening before the be ve headed. start of the rst day, the rite of "Ankurarpana" (sowing of the seeds to signify fertility, prosperity and abundance) is performed along with a festival for Vishvaksena (the leader of Narayana's retinue who Hamsa Vahanam removes obstacles and protects worship). On the rst day, the main On the second day evening the Lord is again taken out in a procession on activity is the "Dwajarohana," the hoisting of the Garuda ag at the Hamsa (Swan) as his vehicle. Hamsa Dhvajastambham. This signies the commencement of the or swan means 'pure'. Hamsa is Brahmotsava. It is believed that Garuda goes to Devalokam and believed to have a high intellectual invites the Devas to attend the function. During the days of the capability and can distinguish good festival, the religious activities include daily homas and processions from bad.He is decorated as sarswatI goddess of knowledge. of utsava-murti on different Vahanas on mada streets(roads surrounding the Temple). Every evening, the utsava-murtis are Simha Vahanam decorated with different alankarams. The concluding day is the On the third day morning the Lord is Janma Nakshatra (birth star) of Sri Venkateswara, which is taken out in a procession on Lion celebrated in a grand way with Avabhritha Utsava (special symbol as his vehicle. Lion is a symbol abhishekams for the utsava murti). In Tirupati, the Sudarshana of royalty and power. Lord assumed Chakra is bathed in the Swami Pushkarini and all the devotees bathe the form of half man and half lion in along with the Chakra. In Aurora, a priest takes the Sudarshana his Narasimha Avathara. Lord Sri Chakra on his head and takes a holy bath in Swami Pushkarini. Krishna says in Bhagavath Geetha that Afterwards, the Chakra is placed on a high platform, so the devotees he is the Lion among the animals. can walk under it and be blessed with the water dripping down from the Sudarsana. The celebration officially concludes with Muthyala Pallaki Vahanam "Dhvajavarohanam," the lowering of the Garuda ag. The priests pay On the evening of the third day, the Lord is again taken out in GJRA - GLOBAL JOURNAL FOR RESEARCH ANALYSIS X 21 VOLVUME-6,olume :ISSUE-10, 3 | Issue : 11OC | TNOBER-2017ovember 2014 • ISSN • ISSN No N 2277o 2277 - 8160- 8179 IF : 4.547 | IC Value 80.26 procession along with his concerts Sri Chandra Prabha Vahanam Devi and Bhoo Devi in a palanquin On the seventh day evening the Lord is again taken out in decorated with a canopy of pearls. procession with Moon as symbol of his vehicle. Purusha Sooktha Pearl is said to be a symbol of purity describes Moon as "Chandrama Manaso Jaathaha" (Moon is born and royalty. from the mind Lord Maha Vishnu). Moon is the commander of mind and is a symbol of cool and pleasantness. Both these rituals are Kalpa Vruksha Vahanam symbolic signicance that He is the cause for day and night. On the fourth day of the festival the Lord is taken out in procession in the Rathostavam morning on Kalpa Vruksha as his On the penultimate day (eighth day) morning the Lord vehicle signifying that he is the giver Venkateswara is taken out in procession along with his consorts of boons to his devotees and fullls seated on a fully decorated Chariot pulled by the devotees with the their wishes. chanting of Govinda Nama Smarana. Tirumala will be ooded with devotes to witness this occasion. It is believed and said that those Sarva Bhoopala Vahanam who witness the Lord seated on the Chariot during Rathostavam will On the fourth day evening the Lord is again taken out in procession not be reborn. Idols of Daruka the charioteer of Lord Sri Krishna and on a vehicle called as Sarva Bhoopala Vahanam signifying that He is four horses are placed before the Lord on the chariot. one should be the Lord of Lords. blessed to witness this at Tirumala.NAMO NARAYANAYA Mohini Avatharam Ashwa Vahanam On the fth day morning the Lord is taken out in procession On the eighth day evening the Lord is again taken out in procession decorated in the attire of Mohini Avatharam (Ksheera Sagara with Aswa (Horse) as his vehicle symbolizing the forthcoming Kalki Madhanam) the one who has distributed the Divine Nectar. All Avathara. Lord Venkateswara used to ride on a horse during hunting Vahanas will start from vahana mandapa which is outside the main of wild animals. Lord assumed the form of Horse head during his temple, but Mohini avatharam starts directly from the temple in avathara as Hayagreeva. dantha pallaki(palanquin) along with lord krishna idol in another pallanquin. Chakra Snanam On the ninth day morning, last day of the Brahmostavams, special Garuda Vahanam abhishekam known as Avabhrutha Snanam is held for processional On the fth day evening the Lord Sri deity Malayappa and his concerts Sridevi and Bhudevi along with Venkateswara is taken out in procession Sudarshana Chakra (Disc weapon of Vishnu) at Varaha Swamy specially decorated, with his main devotee temple on the banks of Swamy Pushkarini. Later, the Sudarshana and chief vehicle Garuda (Garukmantha) the Chakra is immersed in the waters of Swamy Pushkarini. Large king of birds as his vehicle. It is a unique number of devotees will take a dip in the water of Pushkarini occasion when thousands gather together simultaneously. It is believed that one will get absolved from sins by and would like to witness the procession. It taking a dip in Swamy Pushkarini simultaneously along with the is believed and said that it is highly Sudarshana Chakra on this day. meritorious and mukthi pradham to have darshan of the Lord seated on Garuda, the Dwajaavarohanam vahana of lord vishnu. During Garuda On the ninth day evening the Garuda ag will be lowered as a mark vahanam, Venkateswara will be decorated of completion of the Brahmostavam.The jeeyangas will be there by garlands sent from Srivilliputhur Andal temple. These garlands along with priests. They will chant various mantras. It is performed in were adorned to Andal before sending it to Tirupati.
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    Hiranyagarbha Vol. 4 No. 4–39 15.01.12 Lights on Krishna-Balarama Tattwa In Conversation with Sree Sree Maa Lord Balarama always intrigued me. form of Shankarshan - the dazzlingly Spiritual literature conceptualizes him as the transparent, fully enlightened, expressed dual first direct manifestation of universal God equivalent (sham) of the supreme attractor consciousness, Lord Krishna. He has been (karshana), as the eternal Sadguru - associated with various divine and human Paramatma’s own light - that carries one and forms including Shesha, Ananta (Great all into the divine lap of Parabrahman. As Serpents of Maha-Vishnu), Lakshmana ‘Shesha’ he expresses himself in innumerable (younger brother of Lord Rama), Balarama or forms of the same eshana swabhav of Krishna, Baladeva (elder brother of Sri Krishna), each self-natured to seek full and complete Ramanujacharya (the leading light if the reunion. Each such atom of divine Vishistadvaita school of thought), Nityananda consciousness is an atma-jyoti (soul-light), Prabhu (the beloved resident in every being as companion of Sri the fully linked spark of Chaitanya Mahaprabhu), the Sadguru constantly etc. In spiritual engaged in yoga or ontology, Lord Balarama union with the supreme. of Golaka is indentified The conglomeration of as the original spiritual this infinite multitude of master or Adi Sadguru. infinitesimal divine During a discussion with consciousness sparks is Sree Sree Maa, I raised depicted as the million- the topic of Balarama- hooded Shesha over the tattwa and requested her head of the Virat to enlighten me. Observing my fairly confused Purusha. ‘Balarama’ is the unlimited strength understanding, Sree Sree Maa patiently (bala) of the supreme soul (Rama), or atma- elucidated:- shakti, that remains steadfast in the divine play “The supreme personality emerges from (raman) with the dynamic life force (Roma) the great void as the seed of eternal divine evolving out of adya shakti.
  • 'Mysticism' of the Alvars

    'Mysticism' of the Alvars

    Theological Studies Faculty Works Theological Studies 2010 Engendering the ‘Mysticism’ of the Alvars Tracy Tiemeier Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/theo_fac Part of the Religion Commons Recommended Citation Tracy Sayuki Tiemeier, Engendering the ‘Mysticism’ of the Ālvārs, The Journal of Hindu Studies, Volume 3, Issue 3, October 2010, Pages 337–353, doi: 10.1093/jhs/hiq027 This Book Review is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. The Journal of Hindu Studies 2010;3:337–353 Doi: 10.1093/jhs/hiq027 Advance Access Publication 13 September 2010 Engendering the ‘Mysticism’ of the Ālvārs Tracy Sayuki Tiemeier Abstract: This essay explores the relationship between gender, power, and mysticism through an examination of the Tamil Vaiṣṇava Ālvārs and how two scholars, Friedhelm Hardy and S.M. Srinivasa Chari, interrelate Ālvār mysticism, female voice, and the one female Ālvār, Āṇṭāḷ. Although both Hardy and Chari define Ālvār mysticism through female voice and uphold Āṇṭāḷ as mystic par excellence, they miss important nuances of Āṇṭāḷ’s poetry that radicalise female voice and frustrate gendered expectations. Āṇṭāḷ’s mysticism proves to be socially and theologically subversive, laying claim to authority even over the divine. In her gendered genealogy of Christian mysticism, Grace Jantzen shows how the definition and delimitation of mysticism is inexorably connected with power and gender.