VARALAKSHMI

VARALAKSHMI VRATHAM - 2009

Varalakshmi vratham happens to be a sacred day for the Hindus. Popularly known as "Varalakshmi Vrata" it is performed by married Hindu ladies on Friday before the full moon day during the month of Sravana (August). Those who are unable to perform it on that day can do it on any of the Friday during that particular month.

The Vratha is performed more in the Southern part of India in states such as Karnataka, Andra Pradesh, and Tamilnadu and also in some parts of Orissa and Maharashtra.

The puja is performed by Hindu women who are married to seek the blessings of Lord Vishnu, who is considered to be the God of prosperity and wealth.

Legend of Varalakshmi Vratam.

This vrata was suggested to Parvati by her husband Lord Shiva so that she acquires wealth and gains prosperity.

Another legend is that a religious minded lady Charumati was requested by Goddess Varalakshmi to perform the vratham so that she fulfills all her wishes. She, along with other ladies of the village, performed the vrata with devotion. Sweets were offered to the deity by them and after the vratam was done, they found themselves decked up with jewels and their houses were full of riches. Since then, women started to perform the vratam every year to attain wealth as well as prosperity for their respective families.

Celebration of Varalakshmi Vratam

Women tidy their home, keep it clean. The front yard is decorated with rangolis (colorful design drawn on the floor). They wear beautiful clothes and deck themselves up with jewelry. Married women perform the puja and invite neighboring ladies in the evening to reveive offerings. Devotional songs are sung in praise of the deity.

Ritual of Varalakshmi Vratam

The puja begins by arranging the kalasha or what is known as the sacred pot. The pot is filled up with water and rice symbolizing prosperity. It is them covered with mango as well as betel leaves. Then a coconut that is smeared with vermillion and turmeric powder is placed on the Kalasha. A new cloth is placed on the coconut. Some decorate the Kalasha with jewels to make it appear more beautiful. The puja starts with the worship of Lord Ganesha, who is considered to help in getting rid of obstacles as well as evil forces. Subsequently, the devotees invoke Goddess Varalakshmi to enter the Kalasha. Then torams (it consists of nine threads with about nine knots) are worshipped and one is tied around the Kalasha, while another one is tied on the right hand of the woman, who is performing the puja. Then they chant Lakshmi Astottara Shatanamam (it is a list consisting of a hundred names praising the Goddess). Nine types of sweets as well as savories are offered to the Goddess. Hymns are sung in praise of the deity. Another women is invited; who is considered to be Goddess Varalakshmi and sweets as well savories are offered. In the evening all the ladies in the locality are invited and are offered tamboolam (betel leaves, betel nuts fruits, turmeric as well as dakshna (money). Together they sing songs in praise of the Goddess.

Varalakshmi Vratam is an auspicious occasion for a married Hindu woman. She prays for prosperity and wealth in her home. The deity is worshipped through an elaborate puja.

BHAGAVATH GEETHA

OBSERVING THE ARMIES ON THE BATTLE OF KURUKSHETRA

Chapter one introduces the scene, the setting, the circumstances and the characters involved determining the reasons for the Bhagaved-Gita's revelation. The scene is the sacred plain of Kuruksetra. The setting is a battlefield. The circumstances is war. The main characters are the Supreme Lord Krishna and Prince Arjuna, witnessed by four million soldiers led by their respective military commanders. After naming the principal warriors on both sides, Arjunas growing dejection is described due to the fear of losing friends and relatives in the course of the impending war and the subsequent sins attached to such actions. Thus this chapter is entitled: Lamenting the Consequence of War.

TRANSLATION

Dhataranora said: O Saijaya, after my sons and the sons of paeou assembled in the place of pilgrimage at Kuruknetra, desiring to fight, what did they do?

PURPORT

The Supreme Lord Krishna in order to mitigate Arjuna's lamentation tells him that he grieves for that which is not worthy of sorrow in answer to the cause of Arjuna woes as has been described in the first chapter which began by the blind Dhrtarastra inquiring about his hoped for sons victory; yet internally in doubt due to Arjunas unsurpassable valour revealed in his aquisition of divine weapons by satisfying Shiva, also this was proved when Arjuna defeated the Gandharvas and released Duryodhana even though the latter had come to cause he and his brothers mischief, also by Arjunas removing of the Kauravas crowns and ornaments when he defeated them recapturing the cowherd of the king at the city of Virata. All these events flashed through Dhritarastra's mind and with a heavy heart he asked Sanjaya who had been bequeathed with clairvoyance by Vedavyasa giving him the capacity to envision everything that was happenning on the battlefield of Kuruksetra between the army of his sons the Kauravas and the army of the Pandavas.

The Mahabharata records these events from a conversation between the holy sage Vaisampayana and Arjunas great-grandson Janamejaya and begins the Bhagaved-Gita with Dhritarastra spoke. In this very first verse the question is placed within the sentence thus: In the holy land of Kuruksetra what did my sons and the sons of Pandu desiring battle do? Kuruksetra is the place of the origin of dharma or righteousness. The Vedic scriptures declare that Kuruksetra is a place for performing sactifice. Its signifigance is well known and recorded. All through the ages Kuruksetra has been a place for performing sactrifice, sacred and holy, resided at by the Brahma-rishis. Those who depart this world at Kuruksetra should not be grieved for under any circumstances. The suggested question that Dhritarastra is inwardly posing is whether or not his sons observing the powerful warriors in the enemy ranks such as the mighty Bhima and the intrepid Arjuna who is a perfect master in the use of celestial weapons, were still determined to fight or reconsidering did they give up all thoughts of warfare and instead call a truce and make a peace settlement.

The phrase dharma-ksetra kuru-ksetra used by Dhritarastra signifies two things. The first is that he is inwardly thinking that his sons who are not righteous might give back the kingdom to the pandavas which they appropriated by fraudulent means, due to being influenced by the righteousness and holy acts of sanctity performed in sacred sacrifice for the satisfaction of Bhrigu Muni and as well as the potent act of atonement performed by avatar Parasurama which He offered on five altars as expiation for his fathers death. The second is that Dhritarastra was contemplating that Kuruksetra being the place where dharma originated is inherently powerfully potent in virtue and righteousness. If the pandavas who are virtuous by nature, increase in righteousness due to contact with the holiness of Kuruksetra and thereby lose all desire in regaining the kingdom after duly weighing the sinful consequences of slaying their kinsman and relative then I would be very pleased with them.

LORD SRI RAM

SRI RAMA NAVAMI HISTORY

Sri Rama Navami is celebrated to commemorate the birth of Lord Rama, who killed the demon king Ravana. Along with the Vaisnavas, who celebrate it with due solemnity, Ramnavami is celebrated all over the Country on India.

Fasting the norm of the day, and the general belief is that it is a sin not to fast this day. It is also believed that Lord Rama fulfills wishes of all those who fasts and pray to Him on this day. The fast is broken on midnight, generally with fruits and fruit extracts.

Since Lord Rama is an incarnation of God Vishnu, one of the triplets of Hindu mythology, the worship typically comprises Vedicmantras dedicated to Lord Vishnu, and offerings in from of fruits and flowers to Him. The Hindi speaking belt of Country organises satsangs-public gatherings to commemorate the festival. Excerpts from Ramcharitamanas, a book on glory,a chievements and powers of Rama, are recited. People of all castes and creed gather together to listen to these scriptures, which may continue well past midnight.

Ramanavami encourages equility and universal brotherhood.

Ayodhya, the birth place of Lord Rama, is the focus of attention in this festival. A grand fair continues for two days,a nd rathyatras, carrying mainfestations of Ram, his brother Laxman, His wife Sita, and His greatest devotee Mahavir hanuman, is taken out from almost all ram temples. Hanuman is known for is undivided attention to Rama, and tales of his devotion form an important part of the celebration.

The date of Ramanavami dates back to the pre-christian era, (as Hinduism is the oldest religion of the World), and mention of Ramanavami is found in the Kalika Puran. In olden times, when caste system was prevelant, Ramanavami was one of the festivals that the lower castes were allowed to celebrate.

LORD HANUMAN

LORD HANUMAN HANUMAN MANDIR DELHI

Dedicated to : Lord hanuman

Location : Baba Kharak Singh Marg, New Delhi

Constructed By : Maharaja Singh

Hanuman Mandir is situated at the Baba Kharak Singh Marg (road) near Connaught place. One of the oldest Hanuman temples in the Country. It was built by Maharaja Jai Singh in the year 1724. However, since the time of its construction, the Lord Hanuman Temple of New Delhi has undergone many restorations. One of the highlights of the temple is the 24-hour chanting of the mantra " Sri Ram, Jai Ram, Jai Jai Ram " since August 1, 1964 . This continuous chanting has even secured a place in the Guinness Book of Worls Records.

The idol in the Delhi Hanuman Mandir represents the Lord in a very young age, that of a Black (young chaild). the idol faces south and is known as the Bala Hanuman. In the left hand of the Lord hanuman idol is a Gada (a weapon) and the right hand rests over his chest as in prayer. The main Dwar (gate) of the hanuman Mandir is adomed with embossed artwork that depicts the great epic " Ramayana" completely. The temple was rebuilt and renovated during the late seventies. Apart from being considered as a sacred place, the temple is also known for "Mehendi" work done on the hands of ladies outside the temple. Lord Hanuman Temple of Delhi gains a special significance every Tuesday, when it is thronged by thousands of devotees.

KOTILINGESHWARA TEMPLE

Devotees will head to Koti Lingeshwara today

Kolar : The tiny village of Kammasandra in Bangarpet taluk is being spruced up for Maha Shivarathri on Monday. The Village has become a cynosure of Shiva devotees for the past three decades, thanks to the presence of lakhs of Shiva lingas. It is virtually a pilgrimage centre and is called Kammasandra or Kotilingeswara Kshethra. Maha Shivarathri is celebrated here with fervour, and over 2 lakh devotees will visit the temple for divine blessings.

Many prominent personalities, including former Prime Minister H D Deve Gowda, former Chief ministers Ramakrishna Hegde, S. Bangarappa, Veerappa Moily, Dharam Singh and other top politicians have visited the place and erected Shive Lingas at the shrine in their names, as a mark of devotion.

Union minister of state for surface transport K H Muniyappa, who represents Kolar constituency, is a staunch devotee of Lord Shiva and is sure to visit the temple on Monday.

The star attraction is the 108-ft tall Shiva Linga, which is visible from a distance of about 10 km. There are over 87 lakh lingas erected by devotees of all classes and creeds. Hundreds of Shiva Lingas are erected by people of other religions, including Muslims and Christians. Many foreign delegates too have visited the place and documented the temple, which is filmed often by Kannada, Telugu, Tamil and other language directors.

The meet the desmands of commuters from various parts of the state, KSRTC has been running regular services.

Sri Shambashiva Swamy, the dharmadhikari, has been holding various social activities, including mass marriages and health check-up camps on the 25 acres of land attached to the temple.

According to V Kumari, secretary of the Sri Kotilingeswara Temple Trust, the temple has been running a school for over 800 students where free meals are also provided.

DWARKA NAGARI - LITTLE HISTORY

DWARKA NAGARI TEMPLE - LITTLE HISTORY.

According to Hindu tradition still extant, the earliest known conqueror of Okhamandal was Shri Krishna, called also Ranchodji, the eight incaranation of Vishnu, who after his seventeenth battle with Jara Sangh, king of Magadha Desh fled from Mathura, and eventually arrived with his army at Okhamandal which he subjected after a hard struggle with the kalas. Shri Krishna established his capital at Dwarka on the bank of the Gomti Creek.

Krishna was succeeded by the great grandson of Vajranabh, who enjoys the saintly reputation of having built the present temple Dwarkanath, called also Trilok sundar, signifying 'the handsomest of the three world' Many Hindus religiously believe that the temple was erected in one night by supernatural agency, under Vajranabh's direction.

Certain it is that whole of western and south - western Saurashtra, now included in a Jamnagar and Junaghadh districts was colonized by the Yadavas, whose most important leader was Shri Krishna. The Yadavas ruled and when they perished in a family quarrel under the infuence of drink, and after Shri Krishna's death Dwarka submerged under the sea. In this region the original in habitants are said to Kabas, Modas and Kalas, The Kabas and Modes now seem to be extinct but the present day Vaghers are said to have descended from the Kabas.

The Kalas re-conquered Okhamandal in the 2nd Century A.D next a Syrian Sukkur Belium conquered this region and during this time Dwarka submerged by the sea. He driven out by another Syrian named Mehem Guduka. Again Kalas now know as Vaghers.

It was 13th century when the Rathods came and took advantage of the Herule-chavada quarrels. The few surviving chavadas and Herules were absorbed by the Vaghers. Veravalji, the Rathod now became the sole ruler of Okhamandal. During the periods of Bhimji, Mahmud Begada who was sultan of Gujarat, conquered Okhamandal destroying the temple at Dwarka. Later the Vaghers drove out the Muslim.

The history of Okhamandal upto 1800 seems to be uneventful but since this date, until their final extermination of submission the Vadhelas and Vaghers came up repetedly against to the British and the Gaikwads.

Even after stationing a British officer at Dwarka, Mulu Manek and Deva Manek continued their deeds of outlays so major Reynolds had once again set out against them.

AMARNATH TEMPLE

AMARNATH TEMPLE

The Amarnath caves are one of the most famous shrines in Hinduism, dedicated to the god Shiva, located in the Indian state of Jammu and Kashmir. The shrine is claimed to be over 5,000 years old and forms an important part of ancient Hindu mythology.

Inside the main Amarnath cave lies an ice stalagmite resembling the Shiva Linga, which waxes during May to August and gradually wanes thereafter. This lingam is said to grow and shrink with the phases of the moon, reaching its height during the summer festival. According to Hindu mythology, this is the cave where Shiva explained the secret of life and eternity to his divine consort Parvathi. There are two other ice formations representing Parvathi and Shiva's son, Ganesha.

The cave is situated at an altitude of 3,888 m (12,760 ft), about 141 km (88 mi) from Srinagar, the capital of Jammu and Kashmir. The Central Reserve Police Force, Indian Army and Indian. Paramilitary Forces maintain a strong presence in the region due to concerns of security and hence prior permission is needed from the Government of India before making a pilgrimage (Note: as of June - 2009, no permit was necessary to go to the cave, even for foreigners).

HISTORY

Aryaraja (34 BCE-17 CE) used to spend "the most delightful Kashmir summer" in worshiping a lingam formed of snow / ice "in the regions above the forests". this too appears to be a reference to the ice lingam at Amarnath. There is yet another reference to Amareshwara or Amarnath in the Rajatarangini (Book Vll v. 183). According to Kalhana, Queen Suryamati, the wife of King Ananta (1028-1063), "granted under her husband's name agraharas at Amareshwara, and arranged for the consecration of trishulas, banalingas and other [sacted emblems]".

In his Chronicle of Kashmir, a sequel to Kalhana's Rajatarangini, Jonaraja relates that Sultan Zainu'l-abidin (1420-1470) paid a visit to the sacred tirtha of Amarnath while construction a canal on the left bank of the river Lidder (w.1232-1234). The canal is now Known as Shah Kol.

In the Fourth Chronicle named Rajavalipatake, whice was begun by Prjayabhattu and completed by Shuka, there is a clear and detailed reference to the pilgrimage to the sacred site (v841, w. 847-849). According to it, in a reply to Akbar's query about Kashmir Yusuf Khan, the Mughal governor of Kashmir at that time, described among other things the Amarnath Yatra in full detils.

Pilgrimage

It is a popular pilgrimage destination for Hindus - about 400,000 people visit during the 45 day season around the festival of Shravani Mela in July - August, coinciding with the Hindu holy month of Shravan.

Devotees generally take the 42 km (26 mi) pilgrimage on foot from the town of Pahalgam, about 96 km (60 mi) from Srinagar, and cover the journey in four to five days. There are two alternate routes to the temple, the longer and more traditional path from Srinagar, and the shorter route from the town of Baltal. Some devotees, particularly the elderly, also ride on horse-back to make the journey. Related to the history of Amarnath.

LORD - SRI - KRISHNA

SRI KRISHNA

Though known by many different names in many tradition, But there is only one God. Krishna is the original person. The word Krishna means the person who is attractive to every one.

Sri Krishna appeared over five thousand years ago in Mathura, dist of state UP (India) to Devaki and Vasudeva in the jail of Kansa. Kansa was the king of mathura and mama of the lord Krishna. The place of His birth is known as Sri Krishna Janm Bhumi.

The supereme Lord descends from time to time in this material world to reestablish the teachings of the Vedas. In his Bhagavad- Hita, Sri Krishna promises : "Whenever and wherever there is a dicline in teligious practice, O descendant of Bharata, and a predominat risr of irreligion at that time I descend my self. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I myself appear mulleniumm after millenium.

Although eternal the Lord appears in specific circumstances out of mercy for His devotees. In fact, His principal biography, the Srimad Bhagavatam states, " the leatned men describe the births and activites of the Unborn and Inactive". Therefore, although He appears within the material dimensions of time and space, He is most definitely not of it.

Historically, SRi Krishna appeared on the midnight of the 8th day of the dark half of the month of Sravana. This corresponds to July 19th 3228 BC. He exhibited his pastimes for a little over 125 years and dissappeared on February 18th 3102 BC on the new moon night of phalguna. (His departure marks the beginning of the current age of corruption know as Kali.)

The great scholar Srila Vishvabatha Chakravarti nealtly outlines Sri Krishna's activities in this way : the first three years and four months were spent in Gokula, then equal lengths of time in Vmdavana and Nandagram, eighteen years and four months in Mathura, and finally ninety-Six years and eight months in Dvaraka totalling 125 years of manifest pastimes. See the Krishna-Iila chart.

In Mathura, both Krishna and Malarma were intiated by Gargamum in the Gayatri mantra .Later they went to live under the care of Sandupani Muni who instructed them in all the Vedic arts and sciences in sixty-four days and nights especially in military science, politics and spirituality. As an offering (guru-daksina) to their teacher. They recovered his son from death. Although God does not need instruction from any one else, Lord Krishna and his brother set the perfect example: one must accept instruction from and serve a bona-fide spiritual master to advance in spiritual life.

For the next eighteen years, They continued to live in Mathura halting the impending threat of many demonic kings. Later in Their pastimes Lord Balarama married a princess named Revati. Lord Krishna married many queens, the foremost among them being the extraordinarily beautiful Queen Rukmini. (See Sri Rukmini website for the story of their marriage). Both Krishna and Balarama established their palaces in Dvaraka off the coast of western India.

Where they enjoyed married life for many years. Although they were married, Lord Krishna and Lord Balaram exhibited the quality of detachment from material life perfectly. When they were about ninety years old, the great world war of Kuruksetra took place. This climactic battle brought together all the major world leaders, while Lord Balarama refusing to partucipate went on a pilgrimage tour thereby blessing the entire land of India.

At the start of the war, Lord Krishna displayed his stupendous Universal From delivered His famous message known as the Bhagavad-gita, literally the song of God. This Song contains the essence of all knowledge having been spoken by the Supreme Lord Sri Krishna Himself. This war concluded with the destruction of the demonic kings and the reinstatement of the righteous Pandava Princes.

Having completed Their mission, Balarama and Krishna resumed their life in Dvaraka where they spent some thirty-five more years before ending their earthly manifest activities . The foremost description of Lord Krishna's activities occurs in the Srimad bhagavatam, literally " The Beautiful Book of God".

Lord - Lakshmi - Devi

INTRODUCTION

Goddess of Wealth, Wife of Sri Maha Vishnu. In different incarnations of Vishnu she married Sri Rama as Sita, Sri Krishna as Rukmini and Sri Venkateswara as Padmavathi. She resides in a place where virtue, righteousness, truth and compassion prevail.

Prayer To Lakshmi

There is a Vedic verse by name 'Srisukta'. It comprises invocation and prayer to Lakshmi devi. This is recited while worshipping. If we understand themeaning of a few expressions in Srisukta, we will know Lakshmi's appearance, nature and greatness.

'Hiranyavarnam'. Lakshmi is of the color of gold. 'Padmavarnam'. of the color of a lotus. 'Adityavarne'. Lakshmi is brilliant like the sun. 'Padmavarn'. Lakshmi's face is beautiful like a lotus. 'Padmadalayatakshmi'. her eyes are broad and beautiful as petals of a lotus. 'Padmamalineem'. one wearing a garland of lotus flowars. 'Sarasijanilaye'. one residing on a lotus flower. 'Sarasijahaste'. one holding a lotus in her hand. From this it is evident that Lakshmi loves a lotus flower. Therefore 'Padmapriya' (one who loves the lotus flower) is stated in Shrisukta. She is "Dhavalataramshuka gandhamalya shobhe'. wearing clean white clothes and scente flower garlands. What does Lakshmi's greatness consist in? She is 'Prajanam bhavanimata' (mother of all people). 'Vishwapriya' (one who loves the universe). A devotee prays to her thus. 'Pradurbhootasmi Rashtresmin Kirtivriddhim dadatu me' (I am a citizen born in the country. Grant me fame and wealth). 'Vasa me grihe' (Reside in my house). Ayushmantam Karotu me' (Enable me to live long). It is said thus of the benefit obtained by reciting Shrisukta and getting the grace of Lakshmidevi. 'Na krodhana cha matsaryam na lobho na shubha matih' (they do not get angry. Devoid of envy, not greedy, they do not think evil). In addition those who prise Lakshmi live long. Their health is good. They will lead a glorious life. Such and other benefits are derived, it is stated, from praying to Lakshmi.

Temples - 2

Sri Swamy Vari Vratham
Sri Sathyanarayana Vratham is performed allover world by devotees for wealth, education prosperty, and offspring, relief from troubles and sickness and success in business. When it came to be known that Lord Sathyanarayana had manifested himself on the Tatnagiri hills at Annavaram with unique from combiing the Trimurthis Viz, Brahma, Vishnu and Siva. Ekadasi is considered to be very auspicious for the Vratham, it is performed even on other convenient days by the individual devotees. The great popularity behind the Vratham springs form the experiences narrated in stories and legends and also the faith gained by observance in daily life.
The important legend connected with this Vratham was that once Sage Nardha was very much distressed at the misery of marthyas (men in this world) and prayed Lord Vishnu to be informed of a way out for them. The Lord then told him that Sathyanarayana Vartham would relieve men of their troubles and would ensure worldly prosperity and salvation after deth. He also narrated that a pious Brahmin of Banaras performed the Vartham first. It was also described how king Ulkamukha of Bhadrasilangaram, Emperor Tungadhwaja and a community of Gollas in his kingdom, a Vaisya business man named Sadhuva, and a poor woodcutter of banaras had performed this Vratham and were blessed by Lord Satyanarayana Swamy (Vishnu himself) with all they desired. The Vratham has caught the fascination of mullions owing to these stories within the understanding of scholars as well as layman. All classes of people took its performance and it is popular for its efficacy.

PROCEDURE OF THE VRATHAM

Beforre the sankalpam (inauguration) the floor is cleaned with cow-duing, a square peace of new cloth is spread over it, after decorating it with muggulu with four of five colours. Rice is spread as a layer upon the cloth and a kalasam of silver, copper, brass or clay is kept and covered with mango leaves or betel leaves and a piece of new cloth. A small image of Lord Satyanarayana Swamy made preferably with gold or Silver is kept on the cloth after abhishekam in panchamrutham. After wards, Vigneswara, Lakshmi, Parvathi, Siva, Navagrahas and Ashta Dikpalakas are worshipped in order. After wards Lord Satyanarayana Swamy is invoked and worshiped. The Satyanarayana prasadam prepared with plantains, cow's milk, cow' ghee, ravva of wheat or sojji and sugar or jaggery is offered to the friends and relatives invited for this sacred Vratham. The priest who conducts the puja is given dakshina. Satyanarayana Vratha katha (legend and about the efficacy of the vratham) is recited and listened to with rapt attention by all including those gathered to witness the Vratham.

" Kathamva srunuyadyasthu pasyedwam vrathamuthamam

thasya nasyanthi papani Satyadeva prasadithaha"

When one cannot perform the vratham , even withnessing the Vratham, or listening to the story would remove the troubles and wash off the sins.

The Satyanarayana Vratham at the temple are generally commenced at 6.00 a.m, and go on upto 6.00p.m,. almost every day. On festival day vrathams have to be conducted even in the nights in spite of elaborate arrangements in spacious halls for as many as 2000 Vrathams at a time. The devotees who want to perform pay the requisite fees for the Satyanarayana Vratham, purchase the tickts and get ready for the Satyanarauana Vratham. They are allowed halls where everything is kept ready . A purohit (Pujari) comes to each seat and attends to the reciting of the sankalpam (purpose of the Vratham along with the name, gothram, etc., of the performer). After wards, the purohit stands at the head of the rows and dictates to the performers the detailed process with manthras, etc., as they go on doing the worship to his instructions. Thus the Vratham or puja is conducted by batches of devotees at a time. This is somewhat interesting feature here.

Tiruchanuru - Sri Padmavathi Amma Varu

Introduction to Tiruchanur Padmavati Temple, Tiruchanur

Tiruchanur is a small town near Tirupati, the famous pilgrim center of the Hindus. In this small town there is a beautiful temple which is dedicated to Padmavathi. The Padmavati Temple is an important tourist attraction that is well worth a visit. It is an important pilgrim center as well. Goodess Padmavathi is believed to be a very benevolent goodess who readily forgives her devotees if they are repentant. One is showered with plenty as soon as he/she receives her blessings. This large temple is also popularly known as "Alamelumangapuram". According to popular belief, visit to the famous temple at Tirupati is fruitful only after a visit to Tiruchanur which is just 5 km away from Tirupati.

History of Tiruchanur Padmavati Temple, Tiruchanur

An inscription in the Padmavati Temple tells you in detailabout the history of Tiruchanur. Originally there was a temple in Tiruchanur that was dedicated to Lord Venkateswara. It was difficult for the priests to perform all the religious rituals because of space shortage. So they decided to carry out the activities even this became difficult and so the place of worship was shifted. The place eventually lost all its significance.

In the 12th century, the importance of the place was partially revised when the Yadava Kings built the Shri Krishna Balaram temple over here. Much later in the 16th and 17th century, two additions were made. The deity of Sundara Varadaraja was installed and a separate temple was built for Goodess Padmavathi. According to mythology, she was born in a lotus pond which is actually the tank within the temple premises of Tiruchanur.

Description of Tiruchanur Padmavathi Temple, Tiruchanur

There are several deities housed within the temple. However the most admirable is definitely that of Sri Padmavathi. Padmavathi is the consort of Lord Venkateshwara, the presiding deity of Tirupati. She is shown as sitting in Padmasana holding two lotuses in her upper hands. Her posture evokes a lot of love and respect. The lower hands represent fearlessness and benediction. The Deities of Sri Krishna, Balarama, Sundararaja Swami, and surya-Narayana Swami are also quite beautiful.

Interestingly a lot of importance is also attached to the elephant who is the favorite celestial carrier of the goddess. The flag which is hoisted from the temple bears the image of an elephant. You are sure to be impressed by a vilsit to this temple which will be like a spiritual journey in this land famous for spiritualism.

SRI SAILAM - TEMPLE

The Srisailam Temple is situated on the border of the ancient sacred hill of Srigiri on the south bank of the Krishna River, in the Nallamalai range of Andhra Pradesh at 232 km South of Hyderabad. The Srisailam is also known as Sriparvata has the temple dedicated to Lord Shiva which is considered as one of the twelve Jyotirlingas of Shiva. The existing temple complex dates back to 2nd century AD and Shiva here is worshiped as Mallikarjunaswamy with his wife Bhramaramba Devi. it is also one of the eighteen most sacred goddess shrines, or Shakti Pithas.

It is believed that when Vrishabha, the sacred bull of Lord Shiva performed penance here, Lord Shiva appeared before him, with his consort Parvati in the forms of Mallikarjuna and Bharamaramba. The images of these deities which are extremely old are enshrined in the more recent temple built by the Vijayanagar king Harihara Raya arround 1404 Ad. This temple is bounded by a great fort like wall that is 20 ft high, 6ft wide and 2120 ft in circumference. This wall was built in 1520 AD and has 3200 stones, each weighing over onw ton. These stones are decorated with fine relief carvings displaying images from Hindu mythology.

The temple abounds in sculptural beauty and has about 116 inscription in and arround it. The great Chalukyas rulers, the Vijayanagar rulers, and the Maratha rulers are associated historically with this temple. Sri Adi Shankara is also believed to have worshipped the deity of this temple. Even the references of the temple can be found even in the works of the Buddhist pilgrims, Fahiyan and Hieum t'sang.

The most appealing significance of the temple is that anyone of any cast and creed can touch the deity and worship. There is a cluster of minor shrines within the temple enclosure which include the Sahasra Linga, Panchapandava temples and Vata Vrikshna. The Sikhareswara Swamy temple dedicated to Lord Shiva is situated at Sikharam, the highest of the Srisailam hills. There is a beautiful temple is Sri Ganapathi temple, dedicated to Lord Ganesh.

The river Krishna is Known as Pathalaganga in this place is referred as a very sacred river for pilgrims. The Maha Shivaratri festival is the most important celebration at Srisailam temple. There is also a festival of Goddess Bhramaramba which comes a month or two after Shivarathri. The region also has the512m long Srisailam Dam and the Paladhara and the Panchadhara waterfalls apart from the Srisailam wildlife sanctuary.

Tensions Beset Church of South India

When the Church of South India was formed shortly after World War II out of the various mainline denominational churches established by Western missionaries in the previous century, the entire ecclesianstical world celebrated. Here, quite possibly, was the beginning of the reunification of the fragmented body of Christ. The Western Protestant experience, shich included church splits and the formation of new denominations on the basis of national, ethnic and class differences -- as well as differences of doctrine, sacramental practice and biblical interpretation -- had been exported to the mission fields, where many of these differences seemed to be of even less enduring significance than they were at home. This splitting the CSI planned to overcome, along with any residues of cultural imperialism brought by European and American advocates of the gospel.

But not everything has worked out as planned. As the CSI approaches its 40th birthday, it appears to ht eo0utside observer to be less integrated, less vigorous and less independent than its founders had wished.

By all estimates a higher percentage of members of Indian Christian churches attend services on a given Sunday than do Christians anywhere in the West. And even though Christians constitute only aboutr 2.5 per cent of India's population, that is an enormous number of people in a nation of at least 750 million. Further, the leadership of the CSI is almost entirely Indian and a growing number of good seminaries are supplying a trained and committed clergy. Recent decisions have allowed for the ordialnation of women in the CSI. although only a few have been ordained as of yet.

Perils, however, beset the church. A second wave of missionary efforts is now under way, bringing dissension and competition from several quarters. And internally, ecclesionlogical problems remain to be solved.

The second wave consists of two parts, each of which contains further divisons. The first and nost noticeable of the new-wave movements derives from the explosion of evangelistic, fundamentalist and pentecostal activity in the West. giving rise to new missonary efforts in India. In the Indian city slums, the towns and some villages, revivals, tracts and English-speaking Christain schools (for which there is a great demand in any case) are popping up everywhere. Minor Western denominations each have their missionary outposts, economically dependent on their benefactors. They reports, of course, great success stories with so-and-so-many new converts. But many of the latter are in fact from CSI churches.

In addition, both those churches that were founded by Western denominations in the past century but which did not join the CSI -- some Baptists, Methodists and Lutherans -- and Indian denominations with a deep and long history, such as the Syrian Orthodox and Mar Thoma churchesm are increasingly using the literature from Western evangelistic and fundamentalistic sources in their religious education programs. Many of the yound peole who are students in the ecumerically oriented Christian colleges are as influenced by the Evangelical Union as they are by teh Student Christian Movement. Lay leaders responding to these new developments pummel their pastors with questions about creationism, faith healing and the verbal inspiration of Scripture, and are overtly suspicious of the historical and critical interpretations of biblical texts.

The second part of the new wave consists of those who have been captivated by Marxist of quasi-Marxist forms of liberation thought. These groups have such names as "Social Action,: "Institutes for Social Analysis" and "Christian Dalit Movement" ("Dalit" is the indigenous vernacular term for outcastes -- otherwise called "harijans and girijans" of "scheduled castes and tribes." Tis advocates want to develop an Indian theology something like "Minjung theology" among the Koreans, and think that the future lies in the encounter of Chiristianity with the "little traditions" of the oppressed, rather than with the "great traditions" of Hinduism and Islam.) These groups are also funded largesly by Western sources, mostly German of American. Some others, usuallyu working under the title "Peace and Justice," are said to be funded by the Eastern European Christian Peace Conference. The fact that funding comes from abroad continues to be an embarrassment to these bodies, since they desire to be basedentirly in local contexts. A few notable ones collapse without international support.

These groups, which often have sharp disagreements with one another over leadership, tactics and basic theoretical orientation, are united only in the they have lost confidence inthe leading churches -- and never had it in the more "evangelistic" missions. Sadly, the feeling is often mutual, and those few faithful members of the CSI who do believe strongly that social engagement and transformation constitute one very important dimension of the church's mission have to struggle to get a hearing.

One of the problems is that, in spite of efforts by such ecumenical leaders as M.M Thomas (the Reinhold Niebuhr of Asian Christianity), who has been closely associated with the activist groups, most have not been able to , or have not been interested in, clarifying the theological bases of their action. At other times, their actions have been dircted against the more established church leadership -- not always to reform it but sometimes to undercut and discredit it.

These sectarian as well as para - and extra - and occasionall anti -ecclesiastical developments have put a severs strain on a number of local congregations and church bodies. One could, of cousre, make the case that tyhe more evangelical nad enthusiastic wing of the new wave is reaching the less-educated portions of the population, within and beyond the church, which the CSI is not serving or not serving well. There is something to this argument, for those attracted to the more evangelistic movements frequently fine the sermons in the CSI churches dull. the liturgy stodgy and the call to Christian commitment blown on an uncertain trumpet. They are not alone in their feelings. This same awareness among some segments of the clergy has begun to spark renewal movements within the church as well as reexaminations of Christian education, preaching style and liturgy.

One of the symptoms of the church's internal strains is the enormous number of cases referred to the secular courts. Disputes are perhaps frequent in any organization that does not operate by means of coercion, provide pay for sevices or have a clear system of rewards and punishments in this life for actions taken. But the contentiousness here is compounder by forms of pietism and communitarianism that are incredibly complex and pervasive.

Several long-term observers have suggested that one of the key problems is constitutional. When the various mission churches came together, the governing polity was episcopal -- in a society that did not nave much experience in democracy at the congregational level, in presbyterial collegiality at the regional level, or in diaconal services to the neighbor anywhere. Hence, the episcopal system simply reinforced the deep cultural traditions of hierarchy in which each person who gains some prominence or influence is expected to drag everyone in his family and subcaste with him or be judged irresponsibel and useless. It does appear that the Roman Catholics. whose orders carry out much of the evangelism and social action, and whose pastors and bishops are also celibate (breaking thereby some of the extraordinary power of kinship connections), have fewer difficulties on these fronts.

Others attribute the CSI's major difficulties to the intensification of communal consciousness now taking place in many regions of India, the case most familiar to the West being that of the Sikhs. Still others assign many of the difficulties to the Christians' minority status, pointing out that minority groups everywhere tend to create internal elites who are not immune to wheeling and dealing with the powers that be -- for, of course, the good of the community (and "incidentally" the advancement of one's family and supporters).

Whatever the causes of the problems, more and more church leaders are beginning to grapple with them. If they are successful, it is likely that internal changes will take place in the next years' celebrations of the CSI's 40th anniversary may be some what muted, for good reason. But it may be that in the near future the church will find ways to include a new emphasis on both church growth and significant social engagement. It may also reinvigorate preaching and principled leadership, find ways to modulate the influence of caste, extend democratic participation and balance it with judicious episcopal oversight, while reducing the temptation to submit every intrachurch disagreement to the secular courts. The jubilee celebration could serve as a hopeful symbol for such a future.

THIRUCHENDUR MURUGAN TEMPLE IN TAMILNADU

Thiruchendur Murugan Temple

Thiruchendur Murugan Temple in one of the most famous temples. It is a Hindu Temple devoted to Lord Murugan or Subramanya in Tamil Nadu. The Temple is one of the six major abodes of Lord Murugan. Tiruchendur is the H.Q of the Thiruchendur Taluk.

The Thiruchendur Murugan Temple is located in the small town of Thiruchendur in the district of Titicorin, Tamil Nadu, India. It is 55 km south-east of Tirunelveli, 40 km from Tuticorin and 75 km north-east of Kanyakumari. Tiruchendur Murugan Temple now has an official website with several services like e-seva, e-accommodation, e-hundi, e-donation and e-sales.

This site also offers online housing abailability check and booking check and booking facility. Thiruchendur Murugan Temple is also known as Sri Senthil Andavar Temple. THe more five Murugan temples in the Aarupadai Veedu are Swamimalai Temple, Palani Temple, Thiruthani Murugan Temple, Thiruparamkunram Temple and Pazhamudircholai Murugan Temple, Tiruchendur is well associated by bus and train from all the parts of Tamil Nadu nad Kerala.

Temple Daily Poojs and Timings

Thiruchendur Murgan Temple is opened for pilgrims from 5:00 am to 12.00 noon and after the temple keeps closed for 5 hours and again opened from 5:15 pm to 9:00 pm. Nine kalams of pooja are performed daily to the deity.

Temple Festivals.

• Vaikasi Visagam - (May to June)
• Avani festival (August - Septmber)
• Skanda Sasti Festtival - 7 days (October - November)
• Masi festival - 12 days (February - March)

These festivals are the important festival celebrated at Thiruchendur Murugan Temple. The Skanda Sasti Festival is celebrated in a big scale by a unique called as Soorasamharam.

Temple Structure

The Temple was built about 300 years ago by Thesinamoorthy Swamigal of Thiruvaduthural Adeenam. This Subramanya Swamy Devasthanam is located near Vira Magendragiri Hills. The Arulmigu Subramaniaswamy Temple, Tiruchendur, it is seen in the western side. The Temple's Western tower called as Mela Gopuram which is 130 ft high.It has 9 stores with nine Kaliansat the top of the Gopuyram, representing the 9 tiers. Normally, the Raj Gopuram is seen in the eastern part of the temples in Tamilnadu.

Sri - Balaji - Edukondalu

Sri - Venkateswara - Temple - History - Tirumala

There is ample literary and epigraphic testimony to the antiquity of the temple of Lord Sri Venkateswara.

All the great dynasties of rulers of the southern peninsula have paid homage to Lord Sri Venkateswara in this ancient shrine. The Pallavas of Kancheepuram (9th century AD), the Cholas of Thanjavur (a century later), the Pandyas of Madurai, and the kings and chieftains of Vijayanagar (14th-15th century AD)were devotees of the Lord and they competed with one another in endowing the temple with rich offerings and contributions.

It was during the rule of the Vijayanagar dynasty that the contributions to the temple increased. Sri Krishnadevaraya had statues, and these statues can be seen to this day. There is also a statue of Venkatapati Raya in the main temple.

After the decline of the Vijayanagar dynasty, nobles and chieftains from all parts of the country continued to pay their homage and offer gifts to the temple. The Maratha general, Raghoji Bhonsle, visited the temple and set up a permanent endowment for the conduct of worship in the temple. He alsi presented valuable jewels to the Lord, including a large emerald which is still preserved in a box named after the General. Among the later rulers who have endowed large amounts are the rulers of Mysore and Gadwal.

After the fall of the Hindu Kingdoms, the Muslim rulers of Karnataka and then the Britishers took over, and many of the temples came under their supervisory and protective acontrol.

In 1843 AD, the East India Company divested itself of the direct management of non-Christain places of worship and native religious institutions. The administration of the shrine of Sri Venkateswara and a number of estates were then entrusted to Sri Seva D ossji of the Hatiramji Mutt at Tirumala, and the temple remained under the administration of the Mahants for nearly a century, till 1933 Ad.

In 1933, the Madras Legislature passed a special act, which empowered the Tirumala Tirupati Devasthanams (TTD) Committee to control and administer a fixed group of temples in the Tirumala-Tirupati area, through a Commissioner appointed by the Government of Madras.

In 1951, the Act of1933 was replaced by an enactment whereby the admisistration of TTD was entrusted to a Board of Trustees, and an Executive Officer was appointed by the Government.

The provisions of the Act of 1951 were retained by charitable and Religious Endowments Act, 1966.

Sri - Vishnu - Puranam

Sri Vishnu Purana

The Rishis headed by kasyapa began to perform a sacrifice (yage) on the banks of the Ganges. Sage Narada visited them at that time and asked them to tell him they were performing the sacrifice and who would be pleased by it.

Not being able to answer the question the Rishis approached Sage Bhrigu. To reach a solution after a direct ascertainment of reality, Sage bhrigu first went to satyaloka (the abode of Lord brahma).

There, he found brahma reciting the four vedas with his four heads in praise of Lord narayana and attended upon by Saraswathi and not taking notice of Bhrigu offering obeisance. Concluding that Brahma was unfit for worship, Bhrigu left brahmaloka for Kailasa.

Lord Siva became furious at the intrusion of Bhrigu and tried to destory him. The sage cursed and left for Vaikuntham.

The angry sage went to Sri Vaikuntham. Srimannarayana was reposing at that time on Adisesha with Sri Mahalakshmi at His feet in service. Finding that Srimannarayana also did not notice him, the sage was infuriated and he kicked the Lord on His chest, the place where Mahalakshmi resides.

At once the Lord hastened to make apologies to the angry Sage and pressed his feet to allay the pain caused to the leg. In doing so the Lord removed the eye in the foot of the Sage, which gave him power as to defy the Devas. The Sage thereupon decided that Sri mahavishnu was the most supreme of the Trimurtis and told the Rishis the same. They thereupon decided that Sri mahavishnu was the fruit of the yaga and sacrifice was offered to Him (Vishnu).

At the commencement of the present Sveta Varaha Kalpa, the whole Universe was filled with water and the earth was immersed in it. Lord Vishnu took to form of a white Boar and dived into the water to lift the earth. He slew the demon Hiranyaksha who caused obstruction to him and rescued the earth.

Brahma and the other Devas extolled Sri Varaha at the time with the chanting of the vedas and showered flowers on him for saving the Earth. Lord vishnu decided to stay on Earth in the form of the white Boar for some time, to punish the wicked and protect the virtuous. This place thenceforward came to be known as varaha Kshetra and Varaha Kalpa began from that time.

After the departure of Mahalakshmi, Lord Vishnu left Vaikuntha in a forlorn condition and took his abode in an ant-hill on the Venkata Hill under a tamarind tree beside a Pushkarini.

Brahma and Maheswara, taking pity on the condition of Vishnu, made up their ming to assume the forms of a cow and its calf to serve him.

The Sun god informed Mahalakshmi of this and rwquested her to sell the cow and calf to the king of the Chola country assuming the form of a cowherdess.

The king of the Chola country bought the cow and its calf and sent them to graze on the Venkata Hill along with his herd of cattle. Discovering Lord Vishnu in the ant-hill, the cow everyday emptied her under the ant-hill and thus fed the Lord.

Finding that the cow did not yield any milk, the Chola Queen chastised the cowherd severely.

To find out the cause of the absence of milk, the cowherd followed the cow and hid himself in a bush and discovered the cow emptying her under over the ant-hill.

Getting wild over the conduct of the cow, the cowherd aimed a blow with his axe on the head of the cow. but the God 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 done and died. On the death of the cowherd, the cow returned bellowing to the presence of the Chola king with blood stains over her body. To find out the cause of the terror of the cow the Chola King follolwed her to the scene of the incident.

Near an ant-hill, the king found the cowherd lying dead on the ground. Ehile hw stood wondering how it had happened, the Lord rose form the ant-hill and cursed the king to become an Asure from thefault of his servant. Entreated by the king who pleaded innocence, the Lord blessed him by saying that his curse would end when hw was adorned with the Kireetam presented by Akasa Raja at the tome of His marriage with Sri Padmavati.

There after Srinivasa decided to stay in this varaha kshetra . He therefore requested Sri Varahaswami to grant Him a site for His stay. His request being readily granted, Srinivasa ordained that a pilgrimage to His Shrine would not be complete unless it is preceded by a bath in the Pushkarini and darsan of Sri varahaswami, and that Puja and naivedyam should be offered to Sri Varaha first.

Yasoda brought tu Sri Krishna, the son of Devaki, in his early years. Yasoda was not blessed to witness the marriage of Sri Krishna with Rukmini and she felt very sad. Sri Krishna promised ti fulfil her desire in her next birth as Vakuladevi in his next Avatara as Srinivasa. This Vakuladevi was sent to serve Srinivasa by Lord Varahaswami, on whom she was attending till Srinivasa came to Venkatachala.

Sometime after, aking named Akasa Raja who belonged to the Lunar race was ruling over Thondamandalam. He had a brother named Thondaman. Akasa Raja had no issue for a long time and so he wanted to perform a sacrifice for obtaining an offspring. While he was himself ploughing and ground for sacrifice, his plough turned up a lotus in the ground. On examining the lotus, the kinf found a female child in it.

The king was happy to find a child even before he performed a sacrifice and carried it to his place and gave it to his Queen to tend it. At that time he heard an aerial voice which said "O king, tend it as your child and fortune will befall you". As she was found in a lotus, the king named her Padmavathi.

In course of time Princess Padmavathi grew up into a beautiful maiden and was attended by a host of maids. One day while she was spending her time in a farden picking flowers with her maids, saint Narada approached hwe. Assuring her that he was her well-wisher, he asked her to show him her palm to r ead her future. He foretold that she was destined to be the spouse of Lord Vishnu himself.

At this time Lord Srinivasa, who went for hinting chased a wild elephant in the forests surrounding the hills. In the pursuit, Srinivasa was led into a garden, where Princess Padmavati and her maids were picking flowers. The sight of the elephant frightened maidens and them and their Princess.

But the Elephant immediately turned round and saluted the Lord and disappeared in the forest. Lord Srinivasa came on horse back and saw the frightened maidens and he was accosted by them with queries.

Lord Srinivasa had ecplained them about his birth and parentage. He enquired them about their princess and her parebtage and birth. When he was informed that the Princess was Padmavati (lotus Born) the foster Daugther of Akasaraja, he loved her and made adbances to the Princess. He was repulsed with stones by the maids and he urgently returned to the hills leaving the horse, which fell on the fround.

Vakuladevi, as usual, brought dinner to Srinivasa comprising various delicious dishes. But she found him lying on his bed love-sick. She wnquired the cause of his sickness. The Lord informed her that unless he secured princess padmavati, he would not be well. Vakuladevi then asked him to tell her all about the Princess, who she was, and how he came to love her. The Lord then narrated the story of hwe (padmabati's) previous birth and his promise to wed her.

In olden timesLakshmi was staying as Vedavathi in a Rishi Asrama in the forests. At that time Ravana, the lord of Lanka came there and tried to tempt her. Vedavati grew angry and cursed him that she would bring about his death.

To fulfil her words, Vedavati entered into the fire but the fire-god rescued her. He took Vedavati to his house and entrusted her to his wife to take care of her. When Ravana was about to carry away Sitafrom Panchavati in the absence of Rama and Lakshmana, the Fire-God appeared on the scence and offered vedavati to Ravana as the real Sita who was kept with him by Rama to evade Ravana.

Ravana took Vedavati to Lanka thinking she was the real Sita, while Agni (Fire-God) took Sita to his house and asked his wife Swahadevi to look after her. After the desrtuction of Ravana, Vedavati entered the fires when rejected by rama. Then the Fire-God offered the real Sita to Rama. Ram then questioned her as to who the other lady be her side was.

Sita informed rama that she was Vedavati who suffered all the tortures for her sake for ten months in lanka and requested Rama to accept her also as his spouse. But Rama declined her request saying that he was wedded to policy of having only onw wife during his life time, and he promised to wed her in nxt birth as Padmavati, born as the daughter of Akasaraja when he will take the form of Srinivasa.

There upon Vakuladevi thought tha Srinivasa would not be happy unless he married Padmavati and she offered to go to Akasaraja and his qeen and arrange for the marriage. on the way she met the maid-servants of Padmavati returning from a Siva Temple. She learnt from them about Padmavathi's love-sickness and went to the queen along with them.

Akasaraja and his queen Dharanidevi became ancious about the health of their daughter. They learnt about padmavati's love for Srinivasa of Venkata hill. Akasaraja consulted brihaspati about the propriety of the marriage and was informed that the marriage was in the best interests.

After the departure of vakuladevi Srinivasa could not resr in peace. He doubted her success in the mission. He therefore assumed the form of a Yerukula-woman and entered the streets of the capital telling fortunes. Padmavati's maids saw her and invited her to the presence of their queen.

The maid-servants went and informed the queen that the fortune-teller was hesitating to come into the place without an invitation from the queen. The queen came out herself and invited the forune-teller in to the palace. The fortune-teller was taken to the presence of Princess Padmavati.

The fortune-teller saw tha palm of hte Princes and told the queen about the cause of padmavatis indisposition and advised to give her inmarriage to Lord Srinivasa. She also told the queen that a lady would approach her shortly to formally request Padmavati's hand in marriage on hehalf of Srinivasa.

After the departure of the fortune-teller, vakuladevi went to the queen along with the maids and onformed her that she came from Srinivasa to request the hand of Padmavati in marriage for him.

Having consulted Brihaspati and heard from his queen about the prediction of the fortune-teller and arrival of the messenger, from Srinivasa, Akasaraja decided to bestow his daughter on Srinivasa and he called the palace purohits to fix a Muhurtam for the marriage.

Akasaraja informed his Ministers and other offcials of his intention. Immediately a letter was drafted for being sent to Srinivasa requesting him to come and marry the Princess.

Akasaraja entrusted the letter to Sukamahamuni for being delivered to Srinivasa. Suka went to Venkata Hill with Vakulamalikadevi. He presented the patrika to Lord Srinivasa, who felt pleased and sent his garland through him for Padmavati.

Immediately Lord Srinivasa called for a conference of the Gods to win their consent for hHis marriage with Princess Padmavati. To meet the expenses of the marriage, Kubera lent mony to the Lord.

Lord Srinivasa started for the residence of Akasaraja with his consorts and Brahma and Siva and his vehicle Garutman. At the entrance the Lord was received by Akasaraja with all honours and was taken in procession on amounted elephant to the palace for the marriage.

In the presence of all the Devas, Lord Srinivasa took the hand of the Princess Padmavati and wedded her and this blessed Akasaraja.

TEMPLES

Sri Krishna Temple

Alghu Malluru Krishna Swamy temple is existing in the Mannarpoluru Village, right from the time of Telugu Chola rulers. The village is close-by to Sullurupet, at a distance of 103 km. from Nellore. It was built in the 17th century by Bangaru Yadama Nayudu, the living place of mallayodas or wrestlers. According to a legend, it was here that Lord Sri Krishna defeated Jambavantha in a duel and married his daughter Jambavati and that Lord Sri krishna defeated Jambavantha in a duel and married his daughter Jambavati and that Lord Maha Vishnu deflated the bloated ego of garutmata here alone. Apart from the idol of Satyabhama and Jambavati, the two consorts of Lord Krishna , the idol of Jambavantha creating the illusion of shedding tears are bound to amaze the viewers. One cannot help marvelling at the sculptural splendour exuded by the idols of the beauties.

PENCHALAKONA NARASIMHA SWAMY VARI TEMPLE

This is a very ancient sacred place (Pilgrim Centre). Lord Narasimha manifested himself here as a huge of rock in "Yoga mudra" (in an entwined contemplative posture) and hence it acquired the name of "Penusila" (huge rock) and in course of time became famous as "Penchalakona" . legend has it that after slaying the demon Hiranya Kasipa, Lord narsimha bathed in Penchalakona and withdrew that "Avatara"(incarmation) of Narasimha, shedding hisanger and ferocity. The Lord here goes by the name of somasila Narasimhaswamy and has become one of the Nava Narasimhas (nine manifestations). people belive that because the sage Kanva resided in this area in the past, the river flowing here acquired the name kanva Nadi and that with efflux of time it became Kandaleru. It is also learnt that the temple was renovated in the 10th century.

Penchalkona lies at the foothills of Veligondalu (mentioned earlier), at a distance of 80 km., from Nellore. Narasimha Jayanthi is celebrated every year in the month of May and devotees flock specially on Saturday. The Devestanam choultries provide facilities to the piligrims and there is bus service too.

Chengalamma Temple - Sullurpet

Goddess Chengalamma Parameswari manifested Herself in the village of Sullurupet which lies 100 Km., away from Nellore on the Kolkata - Chennai highway and the temple for Her was built on the bank of the Kanlangi river. History tells us that it was established during the fourth and fifth centuries. People also refer to her as the to her as the village goddess "Tenkali". With the passage of time, she is being worshipped regularly by devotees as chengalamma. Devotees turn up in large number to witness "Chengalamma Jatara" (fair).

The Village goddess who was called Tankali gained reputation as Sullurpet Chengalamma Thalli and her idol in the temple faces the sea. Devotees from different parts of the state visit the place and fulfil their vows, refering the goddess as the mother who grants boons liberally. The naturally - formed image of the goddess adorming the hanging (Vooda) of the banyan tree is really an awe-inspiring spectacle.