Religious-Bhakti

24th OCTOBER 2015 DWADAHSHI PADMANABH SWAMY VRAT

News & Upcoming Events

Navaratri Mahotsavam celebrated Vijayadashami - Veda Purti Pariksha Certificates distributed - 22 Oct. 2015

Sharada Navaratri Celebrations at Shrimatam, Kanchipuram - 13-22 Oct. 2015

Shrimatam camp at Chengalpattu - Update - 10 Oct. 2015

Yati Mahalayam performed - 8 & 9 Oct. 2015

Camp Adayapalam - Photo Gallery

Camp Adayapalam - Visit to Arani Shiva Temple- 7 Oct. 2015

Camp Adayapalam - Visits to village temples - 6 Oct. 2015

Yuva Sankeerthan - 11 Oct. 2015

Camp Adayapalam - Agrapalayam Village visit - 6 Oct. 2015

Essence Of

Varaha Purana

25 Effectiveness of �Dwadasi� Vrathas related to Vishnu�s �Dasavataras� [�Shodasopachara Vidhana�included]
Sage Durvasa outlined the �Vrata Vidhan� of �Sukla Dwadasi� Vratas to Satyapal, which mostly related to the importance of Lord Vishnu�s Ten Incarnations. Matsya Vrata related to the rescue of Devi Bhumi by Lord Vishnu from Rasatala in the Incarnation of Matsya is to be performed in the month of Margaseersha. On Dashami day itself, Deva Puja and Havan to Agni are executed and Havan Prasad be consumed. On the following Ekadasi day, one should perform fast and worship to Pundarikaksha by the �Sankalpa�or resolve pleading Him that just as He rescued Prithvi, He should rescue him too and recite Om Nano Narayana Manthra. Next morning, Prithvi and Varun (Earth and Water) be invoked and Ashtanga Narayana Puja be performed by touching the concerned limbs of the Deity�s Murthi and reciting the Mantras as follows: Om Keshavayanamah (charanam Pujayami / feet), Damodarayanamah (katim / waist), Narasimhayanah (vurum or two thighs), Srvatsadharinenamh (kantham / throat), Sripathayenamah (Vakshasthal / chest), Trilochanayanamah (Bahum / hands), Swaminenamah (Shiram / head), Rathangadharinenamah (chakra), Shankarayanamah (Shankha), Gambhirayanamah (Gada), and Shantamurthayenamh (Kamal). Then the Puja commences by offering Garland and Chandana to the Kumbha with water. [�Shodasopacharas� (Sixteen Services) to be performed to the Deity installed would be as follows: �Avahayami�( Welcome); �Suvarnarathna simhasanam samarpayami� (offering a Golden Throne as improvised); �Padayoh Paadyam Samarpayami� (washing the feet of the Deity); �Hastayorarghyam Samarpayami (providing water to clean hands); �Achamaneeyam Samarpayami� (offering water for sipping); �Abhishekam�or �Suddhodaka Snanam� (Bathing) while reciting the following Mantra: �Om aapohishtha mayo bhuvah thaa na urjey dadhatana Maheranaya chakshasey, Yo vassivatamo rasah thasya bhajayateha nah, usateeriva maatharah, thasma aranga maamavah, yasya kshayaya jinvathaha aapo janaatha cha nah; Snaananatharam Shuddhaachamaneeyam Samarpayami; Vastra yugmam samarpayami ( two pieces of Cloth); wear Yagnopaveetam or the Sacread Thread by reciting the Mantra: �Om Yagnopaveetam Paramam Pavitram, Prajaapateryat sahajam purastath, Aaayushyamagryam pratimuncha Shubhram Yagnopaveetam balamastu Tejaha�; offer next Gandham (Sandal paste) by reciting the Mantra: Om Gandhadwaraam duradharshaam nityapushtham kareeshineem Eswareegum sarva Bhutanaam tha mihopahvaye shriyam; then a short Puja of Sixreen names with flowers; Dhupam (Incense) by reciting the Mantram �Vanasthyudbhavaihi divyaih naanaa Gandhiih samyutaha Aaghreyah Sarva Devaanam Dhupoyam pratigruhyataam; then Deepam darsayaami (Oil soaked vick lighting) by uttering �Saajyam Trivarti Samyuktam vahnina yojitham Priyam, Grihaana Mangalam Deepam Thrilokya thimiraapaham Bhaktya Deepam Prayacchaami Devaaya Paramaathmane thrahimam narakaadghoraat Divya Jyotirnamosthuthe�; offer Pushpam (flowers); then Naivedyam (Offering Full Meal) with the following Mantra: �Om bhurbhavah suvah thatsavithurvarenyam Bhargo Devasya Dheemahi Dhiyoyonah prachodayat satyam tvarthena parishinchaami , Amritamastu Amrithopasmtarana masi , Om Praanaya swha, Om Apaanaya swaha, Om Vyanaya swaha Om Samaanaaya swah, Madhye madhye Paaneeyam samarpayami, uttaraaposanam samarpayaami- hastha prakshaalanam samarpayami paaada prakshhalanam Samarpayaami, Suddhaachamaneeyam samarpayami ( by sprinkling water and cirle round the items meant for �Naivedyam�and say �Satyam tvarthena parishinchami� during day time or say �Rutamtva Satyena Parishinchami� if the offering is in night; then comes Tambulam (betel and nuts) by reciting the following Mantra: �Puugiphalaissa Karpuriah Nagavalleedalairyutham Muktaachurnena samyuktam Thaambulam prathiguhyataam�; therafter there should be �Karpura Aaarathi�/ Neerajanam ( camphor lit lighting with hands by showing to the Deity while bells are sounded along with the following Mantra:�Om Gaanaam tva Ganapatigum havamahe kavim Kaveena mupamasravastamam, Jyeshtha rajam Brahmanaam Brahmanaspata Aaa naha srunvannnuthi bhih seeda saadanam�; then Mantra Pushpa Mantram and Veda Pathanam etc. are offered by reciting the relevant Mantras. Then follows �Anyadha Sharanam naasti Mantram� along with three circumambulations by reciting: �Yanikaanicha paapani Janmamtara krithaanicha thani thani Pranasyanthi pradakshina Padey Padey, Paapoham Paapakarmaham Paapaatma Paaapa Sambhavaha, Trahi maam kripaya Deva Sharanaagatavatsalaha, Anyadha Sharanam naasti thvameva Sharanam mamah thasmat kaarunya bhaavena raksha raksha Janaardana. Om Maha Vishnavey Namah, Atma Pradakshina Namaskaran Samarpayami, Chhatram Aachhadayami, Chamaram Veejayami, Nritthyam Darsayami, Geetham Sraavayaami, Andolika marohayami, Ashvaanaanaarohayami, Gajaanaarohayami, Samasta Raajopachaara Shaktyukapachaara Bhaktyupachaara Mantropachaara Pujaam samarpayami; Mantriheenam kriyaaheenam Bhaktiheenam Janardana, Yatpujitam maya Deva paripurnam tha dasthute] Thereafter, Brahmanas be satisfied with full meal and Dakshina (Charity). The execution of the Vrath as above would provide longevity, good children, �Dhan� and Dhanya (Prosperity and fame). Kurma Vrata is on the basis of the Lord Vishnu�s enormous role in His Incarnation as Tortoise to stabilise the massive mountain of Manthara in the context of churning the Great Ocean to produce several holy objects and finally the �Amrit� on Shukla Dwadashi of Pousyha month. The procedure of the Vrata is similar as in the case of Matsya Vrata, excepting the Ashtanga Puja Mantras of Lord Janardana would be �Om Kurmayanamah� (feet), Om Naranayanamah (katim), Om Sankarshanayanamh (abdomen), Om Vishokayanamah ( chest), Om Bhavayanamah ( throat), Om Subahavey Namah ( two hands), and Om Vishalayanamah ( Chakra). The fruits of executing the Vrata with faith and diligence would help yield instant obliteration of sins, excellent family life and salvation. Varaha Vrata is to celebrate the victory of Lord Keshava over the killing of Demon Hiranyakasipu and uplifting Prithvi. The Vrata is prformed on Shukla Dwadashi of Magha month. The relevant Ashtanga Mantras are: Om Varahayanamah (feet), Om Madhavaya namah (katim), Om Khetrajaya Namah (Stomach), Om Vishvarupayanah (Chest), Om Sarvajnayanamah (throat), Om Prajapataye namah (Head), Om Pradyumnayanamah (hands), Om Divyastrayanamah (Sudarshan Chakra), and Om Amrithodbhavanamah (Sankham).The �Vrata Phal� or the benefits of performing the Vrath are immediate Sowbhagya, Laksmi and Tripti (contentment). Nrisimha Vrata is to signify the appearance of Narasimha Deva in the dual form of Man-Lion to liberate Devotee Illustrious Prahlada from the extreme cruelties of Demon Hiranyaksha and is achieved on Shukla Dwadashi of Phalguna month. Other details of the Puja procedure being as in Matsya Vrata indicated above, the Ashtanga Mantras to the Deity�s Murthi would be as follows: Om Narasimhaya Namah (feet), Om Govindaya Namah (Thighs), Om Viswabhujenamah (katim), Om Aniduddhayanamah (chest), Om Sithikanthayanamah ( throat), Om Pingakeshayanamah ( head), Om Asuradhvanshanaya namah ( Chakram), and Om Tayotmane namah (Sankham). Maharshi Durvasa told Satyapal that once a King Vatsa got badly defeated in a war by enemies and took refuge in the Ashram (hermitage) of the renowned Vasishtha. The Sage asked the fugitive King to observe the Narasimha Vrata and taught him about the method of accomplishing it. Lord Narasimha made a rare appearance and pleased King Vatsa, notably due to the perfection with which the Vrat was fulfilled under the best possible of guidance of the famed Vasishtha himself. Even as the Lord appeared before the King, all his enemies fled away and the Kingdom was restored. The Vrat restores one�s confidence, overcomes enemies and vindicates the Victory of devotion and faith. Vamana Vrata is performed to remind that Deva Deva incarnated as a Dwarf Brahmachari and tricked and humbled the mighty Demon King Bali, not by valour but by wits, by seeking merely three feet of Bhumi for His Tapasya. The Vrata is scheduled on every Shukla Dwadasi of Chaitra Month. The Puja procedure being as above in the Matsya Vrat, the Ashtanga Mantras are to be: Om Vamanayanamaha (feet), Om Vishnavey namah (katim), Om Vasudevayanamaha (abdomen), Om Sampurnakaya namah ( Chest), Om Viwakruthenamah ( throat), Om Vyomarupineynamah (head) and Om Vishwajiteynamah ( Sankham). There was a King named Haryashwa who accomplished a �Putra Kameshthi� Vrat and an old Tapasvi Brahmana came as a Guest who was Narayana Himself. The Brahmana desired that the King should implement Chaitra Sukla Dwadasi Vrat sincerely as per prescribed procedure and Vamana Deva would definitely bless a powerful and memorable Chakravarthi (Emperor) as a son, Kuvaleshvaya; by so predicting the Old Brahmana disappeared. The Vrata would certainly fructify a multi-desired boon by Narayana to those who attain it with devotion and dedication. Jaamadagnya (Parasurama) Vrata is achieved to illustrate the outstanding son of Sage Jamadagni, incarnated as Parasurama who annihilated countless haughty and arrogant �Kshatriayas� in utter disregard to the Virtuous and helpless subjects with special reference to Brahmanas, Sages and the Pious. This Vrata occurs on Shukla Dwadasi of Vaisakha month and is performed with veneration by the Ashtanga Matras viz. Om Jaamadagnyaya Namah ( feet), Om Sarva dharinenamah (Abdomen), Om Madhusudhanaya namah (katim pujayami), Om Srivatsadhaariney namah (Uram / Chest pujayami), Om Kshtrranthakayanamah ( Baahum Pujayami), Om Manikanthayanamah (Kantham Pujayami), Shankhayanamah (Shankham pujyami), Chakrayanamah (Chakram Pujayami) and Brahmanda dhariney namah (Siram pujayami). The worship of Parasurama was indicated by Sage Yagynavalka to King Virasena who had earlier completed several Yagnas but his desire to beget a child was not fulfilled.When the Sage taught the method of the Vrat and the King did it with full dedication, he was blessed with the birth of the famous Nala who along with Damayanti immoralised human history as the Greatest Lovers! Taraka Rama Vrath is accomplished on Suddha Dwadashi of Jeyshtha month. Sage Vasistha taught the Vrata Vidhan to King Dasaratha first. King Dasaratha made a firm resolution to do the Vrat in the name of Maha Vishnu and the result was indeed unbelievable as the Supreme Lord Himself incarnated as Shri Rama along His accompanists Lakshmana, Bharata and Shatrughna. The procedure of the Vrath is to commence with �Shubh Sankalpa� and Ashtanga Puja: Om Namo Ramaabhiramaya (feet), Om Trivikramaya (kati), Om Dhrita Vishvayah Namah (Udaram), Om Samvatsarayanamah (Chest), Om Samvarthakaya Namah (kantham Pujayami), Om Sarvastradharineynamah (Chakra and Padma), and Sarva sirasey namah (head). Therafter, perform �Kumbha Sthapana� or Setting-up of Kumbha, �Vastra acchaadana� (covering with cloth) of Rama Lakshmana Murthi Puja with Shodasa upacharas (Sixteen Services) and charity of the Murthis to Brahmanas. The fruits of the Vrata are self- evident since sons of immense virtue, valour, fame and dignity are bound to be born as a result of this incomparable Vrat! Moreover, those who partake in this auspcious Vrat woud be blessed with all the above qualities and be assured of access to Vishnu loka. Sri Krishna Vrath is scheduled on Shukla Dwadashi of Ashadha month. The origin of the Vrath was that Vasudev and Devi Devaki together did it as advised by Sage Narada since they were childless. Narada attended a Devasabha (Congregation of Devas) and Devi Prithvi complained that she was no longer be able to withstand the evil deeds of Demons in the form of cruel Kings and their associates such as Sheva, Kamsa, Jarasandha, Naraka, Kuru, Panchala and Bhojas. They all approached Lord Vishnu who no doubt agreed to incarnate Himself but virtuous couples like Vasudeva and Devaki should perform Vratha on the specific day; Narada taught the procedure to carry out the entire function with dutifulness and conviction. After a firm resolve, the Vrath was accomplished with �Ashtanga�puja as follows: Om Vasudevaya namah (charanam pujayami), Om Sankarshanayanamah (katim pujayami), Om Padmanabhayanamah (Udaram pujayami), Om Aniruddhayanamah (Urasthalam pujayami), Om Chakrapaaninenamah (bhujaam pujayami), Om Bhupatayenamah (kantham pujayami), Om Krishnayanamah (Shanka Chakram Pujayami) and Om Purushayanamah (Siram Pujayami). After sucsessfully completing the Vrath as prescribed, the Lord confirmed that a boy of His traits would be blessed soon. Buddha Vrath is to be performed on Suddha Dwadasi of Shravan month in the name of Lord Vishnu as He assumed the form of Buddha during a critical stage of Kali Yuga when Violence and Sinfulness were rampant in the World. Lord Buddha preached the principles of �Ahimsa� (Non-Violence), �Satyam� (Truth) and �Dharmam� (Virtue) world-wide and as He mustered substantial support from �Sangham� (Society) He created a great following of majority of people. As a young Prince, He decided to renounce luxurious life and wandered like a commoner. It was at that time that He strayed into jungles by horse back and rested under a tree through a night, when He attracted attention by several jungle men for His ornaments and cruel animals for His flesh. As He was being attacked, a Devi Shakti protected Him and killed the thieves and animals seeking to kill Him. A Sage in the forest explained to Buddha Deva that the Devi Shakti protecting His body was an inherent power safeguarding His body always as in His earlier birth he witnessed the entire proceedings of the Vrata and thus imbibed the strength in His body as a result of the �Punya� or the propitiousness accrued. This was the far reaching impact carried foward to the current birth of Buddha, told the Sage. It was against this background that the Buddha Vrat should be performed for protection and succcess. The Puja procedure includes the �Ashtanga� Mantras as follows: Om Damodarayanamah (Charanam pujayami), Om Hrishikeshayanamah (Katim), Om Sanatanayanamah (Udaram), Om Srivatsadharine namah (Vakshasthal), Om Chakrapaninenamah (hands), Om Harayenamah (throat), Om Manju keshayanamah (Head) and Bhadrayanamah (Sikha or tuft).Therafter, Shodasopacharas are to be performed and Bhojan (Meals) and charity to Brahmanas would complete the Vrath which ought to be effected as per Regulations for the best benefits. Kalki Vratha is observed in Sukla Dwadasi of Bhadrapad month. Before he outlined the broad method of carrying out the Vratha, Sage Durvasa told Satyapal that a King of Kasipur named Vishal who was a virtuous person doing several Spiritual activities like Yagnas and was widely liked by his subjects. But his own close relatives planned a coup and assumed power of the kingdom. The fugitive King wandered incognito and landed on the mountain slopes of Badari when he came across two ever-shining Sages viz. Nara and Narayana. Sage Nara enquired about Vishal�s background and suggested to worship Maha Vishnu by means of any of the various Dwadashi Vrathas occuring in the Sukla Pakshas of most of the Months. Sage Nara commended the Vrathas as follows: Pujyathe Matsyarupena Sarvajnathvamabhipsubhih, Svavamshoddharanarthaya Kurmorupi tu pujyathe/ Bhavodadhi nimagnena Varahah Pujyathe Harih, Narasimhena rupena thaddhat Papabhaatraihi/ Vamanam mohanaashaya Vitharthe Jamadagnidam, Krurashatru Vinashaya yajed Daasaradhim Budha/ Bala Krishnou Yajeda Dhiman Putra Kamo na samsasayah, Rupakamo yajeda buddhim Kalkinam Shatrughataney/ (Those who wish to become �Sarvajnas�or Jnanis worship Matsya Deva; Those who are desirous of strengthening their own �Vamsa� or Clan pray to Kurma Deva; To those that worldy ends like prosperity and fame are dear, they wish to worship Varaha Deva; Those who are afraid of facing difficulties pray to Narasimha; the persons who are detached from the worldly affairs wish to worship Vamana Deva; those who have the lure of money and possessions worship Parasurama; Whoever wants to destroy the evil and cruelty tend to Sri Rama; Putrabhilashi or those who love to enjoy the happiness of children and family life would certainly like to worship Krishna and finally those who like to take vengence do definitely worship Kalki Deva.) In response to Sage Nara�s description as above, the fugitive King instantly decided to perform Kalki Vratha by worshipping Kalki Deva with the Mantras: Om Kalkinenamah ( charanam pujayami), Om Hrishikeshayanamah ( katim pujayami), Om Mlechhavidhvamsanaya namah (udaram pujayam), Om Sithikanthayanamah (kantham pujayami), Om Khadgapaninenamh (Bhujam pujayami), Om Chaturbhujayanamah (hastam pujayami) and Om Viswamurthaye namah (Siram pujayami). In this manner, the worship was accomplished along with �Shodasopacharas�, and charity to Brahmanas. He proceeded to his own Kingdom, rearranged his loyalists, defeated his enemies and regained power with the blessings of Kalki Deva. Padmanabha Vrata After describing the Vrathas related to �Dasavataras� (Ten Incarnations) of Lord Vishnu, Maha Muni Durvasa outlined the Vratas of a few other Deities as also those for the fulfillment of certain human desires. The beneficiary of the illustrious Sage�s narrations was the erstwhile Vyagha (Hunter) turned subsequently as a Mahatma, now under the name Satyapal (Refer to the Chapter on Concepts of Bhakti and Aradhana). The Pamanabha Vrata is best performed on Shukla Dwadasi of Aswin or Asvayuja month. The background of this Vrath was that there was a King named Bhadrashva and once Maha Muni Agastya visited the Palace and said that he would like to stay there for a few days. The Sage met the Queen along with the King and immediately recognising her expressed great but pleasant shock as though he recognised her and exclaimed that the King and Queen were blessed in their previous births.Each day the Sage met the royal couple, he kept on repeating the same. One day the couple asked the Sage as to what happened in their previous births. There was a �Veshya� (Prostitute) named Hardatt in Vidishanagar and the King and Queen were the servant- couple of the Veshya. On a Sukla Dwadashi in the month of Aswin, the Veshya lit a few lights in a Narayana Mandir in her house and worshipped Lord Vishnu for a while and left the house. She asked the servant couple to keep awake and ensure that the lights were on until she returned home. Since they did so sincerely, they became a King and Queen in the current birth! That was why the Sage exclaimed: how much the couple was blessed! How must have been the Veshya blessed by Lord Narayana! Indeed how much the blessing would be to perform the Vratha fully! Padmanabha Vrat puja after installing the idol of Padmanabha and the warm-up Puja, the Shadanga Puja stipulates as follows: �Om Padmanabhaya namah ( charanam pujayami), Om Padmayonayenamah (Katim Pujayami), Om Sarva Devayanamah ( udaram pujayami), Om Pushkarakshayanamah ( Urasthalam pujayami), Om Avyayayanamah (Dakshina hasta- astram Pujayami), and Om Prabhavayanamah (sirah pujayami)�. After the Puja, �Shodasopacharas� as prescribed in earlier pages, Charities and Bhojans to Brahmanas, the Padmanabha Vrata is stated to have been accomplished. Dharani Vrata is scheduled on Shukla Dwadasi of Karthik month. After making �Sankalp� (Resolution), a devotee performs the Vratha by way of �Shadanga� puja of Narayana as follows: Om Sahasra Siraye namah (Sirah pujayami), Om Purushayanamah (Bhujayanamah), Om Viswarupinenamah (kantham pujayami), Om Jnanastrayanamah (Astrou Pujayami), Om Srivatsayanamh (Vurahsthala pujayami), Om Jagat grashismane namah (Udar Pujayami), Om Divyamurthayenamah (Katim Pujayami), Om Sahasra padaayanamah (Charanam Pujayami) and Om Damodarayanamah (Sarvangaaya namah). Four �Ghatas� (pots) be set containing the waters of four Oceans (symbolically) and next morning give away in charity each with Pratimas (made of gold and other metals) and �Dakshinas�. In the past, Great Personalities like Prajapati who attained Sashvata Brahma, Rajarshi Yavanashva secured a person named Mandhata who became a Chakravathi of three worlds, Krutaveerya begot the universal figure Kartiveerya, and Shakunthala begot Bharat. The Vrata�s �mahaphal�is so far reaching that it materialised several Emperors, or Glorious personalities or Maharshis all being illustrious in their own ways. In a way, it had been the luck of only those who were able to perform the Vratha. Vratas for fulfillment of human desires As the above Vrathas aimed at worshipping Lord Vishnu in various incarnations were outlined, certain other Vrathas are practised to fulfil the normal wish-list of men and women, each aiming a specific human desire. Sadbharta Vrath was suggested by Sage Narada to �Apsarasas� or Heavenly Maidens since their desire was to become the wives of Devaadi Deva Vishnu on Sukla paksha Dwadasi in Vasanta month. Shubha Vratha is scheduled on Margasirsha month during the Shukla Paksha commencing from Pradham to Dashami by taking single meal for four months by reciting the name of Hari Krishna and on the concluding day by worshipping Lord Vishnu and Prithvi and on Ekasdashi donate barley as also a cow, apparels, ornaments, umbrellas etc. as presribed and satisfy good Bhojan to twenty four Brahmanas. Dhanya Vrata is executed as a �nakta� vratha or fasting upto the evening and eating thereafter for a year from the month of Margasirsha on Sukla Pratipada Tithi by worshipping and �havans� to Agni swarup Vishnu as Vaishvaanaraaya, Agni, Havirbhuja, Dravanodaya, Samvarthaaya, Jwalaaya and so on to seek blessings of instant Dhana ( Money), Dhanya ( Food grains), and Sowbhagya (Prosperity). Agni would burn off the sins of the current and previous births once this Vrata is achieved. Kubera was stated to have washed off his previous sins likewise. Kanthi Vrata was achieved by Chandra on a Karthik Sukla Dwiteeya night by worshipping as per regulations Lords Baladeva and Krishna since he was diminishing in his radiance every night owing to a curse by Daksha Prajapathi; Bhagavan reversed the curse after �Samudra Manthan�( Churning of Ocean) and brought back �Kanthi�(sparkle) by curing Chandrra�s Yakshamarog to Amritha yoga! Since then the Vratha became popular as the curse reversing and sin-destroying boon to those who perform it with utmost devotion. Sowbhagya Vratha is also a year long Vratha from Tritiya night and Chaturthi of Bright Phalgun and a devotee has an option of worshipping the pair of Shiva Parvathi or Srihari Lakshmi.Every month on these days �homams� are performed with ghee and honey and through out the year, dietary restrictions are observed by eating saltless wheat- made insipid material. At the end, charity of six vessels containing honey, ghee, til or sesame oil, gud or jaggery, salt and cow milk along with adequate �dakshina�. The idols made of gold or any other metal are donated too.This Vrath is stated to bless the devotee with prosperity for seven births in a row! Avighna Vratha commences on Chaturthi of Shukla Phalguna for four months with the dietary restriction of �tilanna� (rice mixed with sesame seeds after daily fast and tilanna homam as well as tila daana to Brahmanas with dakshina. On the fifth Sukla Chaturthi after four months, homams in the name of Ganesha be made reciting Om Suraya namah, Om Dheeraya namah, Om Gajaananaaya namah, Om Lambodaraya namha, Eka Damshtraayanamah, Om Ganeshaya namah etc.After the Puja, five vessels made of Gold or any other material along with tila seeds is given away to Brahmanas as charity along with dakshina. A number of Kings did the Vrath before performing Aswamedha Yagnas. Lord Rudra did the Vrath before proceeding to take on the task of killing Tripurasura. Agasthya said that he also executed the Vrath before holding the entire Sea in his palm! This Vrath blesses who ever carries out the Vrath with sincerity and devotion is protected from Vighnas or obstacles. Shanti Vratha is observed on Shukla Panchami of Kartik month again for a year without sour food but after fasting day long and worshipping Pratimas of both Vishnu and Seshanag by reciting Ananthaya namah, Vasuvakaye namah, Takshakaya namah, Karkotakaya namah, Padmaya namah, Maha Padmaya namah, Sankha palaayanamah and Kutilaya namah by way of Shadanga puja to charan, kati, udar, kantha, bahu, mukha, and shira respectively. The two Idols are bathed in milk and use in tila and milk in homams. Charity, Bhojan and Dakshinas to Brahmanas are an integrated part of the procedure. Whoever does the Vratha earnestly would have no fear of serpents and enjoy peaceful life. Kama Vratha or Kamnaya Vratha to fulfill desires is observed by worshipping Kartikeya on Poushya Shukla Chaturthi for a year�s day long fast on �phalahar� (fruits) and Shuddha Bhojan in the night, till the Shashthi of the next year of the same month. The essential feature of the Vrath is to keep mouna Vrath (silence) during the fast time and daily �Agnikarya� or homams. At the conclusion of the Vrath, Brahmanas be provided all the possible Sevas like Bhojan, Vastras and Dakshina, besides donating the idol of Karthikeya to a deserving Brahmana. The fruits of the year long penance would yield prosperity, good progeny, and regain of kingdoms lost earlier and so on. Arogya Vratha is scheduled from Magha Shukla Saptami for a year to worship Surya Deva. The Puja is preceded by Shashthi Bhojan, fast on the next day and Bhojan on Ashtami Bhojan again. The series of Bhojans are irrespective of daily worship to Aditya, Bhaskar, Ravi, Bhanu, Diwakar, Prabhakar and other names as also by recitals of Surya Kavachas, Aditya Hridaya and so on. Year long worship on these lines would ensure blessings from Surya Deva in respect of the devotee�s health, wealth, contentment and salvation finally. Many more Vrathas were mentioned by Sage Durvasa to Mahatma Satya Pal such as Puthra Prapti Vrata, Shourya and Sarva Sarvabhama Vrata, Vhaishnava Vrata, Dharma Vrata, Indra/Rudra Vrata and many more as per the dates, procedure and Specific Deities to be worshipped.
Concepts of �Bhakti� (Devotion) and �Aradhana� (Worship) Explained	Bhakti in seeking Lord Vishnu-relevance of �Pancha Ratra� Gyan
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SATURDAY, NOVEMBER 24, 2012

Padmanabhaswamy Temple , Kerala

Sree Padmanabhaswamy temple is a Hindu temple dedicated to Lord Vishnu located in Thiruvananthapuram, India. The shrine is currently run by a trust headed by the royal family of Travancore.The Maharajahs of Travancore are Cheras and descendants of the great saint Kulashekhara Alwar. The temple is one of 108 Divya Desams (Holy Abodes of Vishnu) – principal centres of worship of the deity in Vaishnavism. Lord Balarama, according to Srimad Bhagavatam (10.79.18), visited Phalgunam (now known as Thiruvananthapuram) as part of his teerthyatra, took bath in Panchapsaras (Padmatirtham) and made a gift of ten thousand cows to holy men. The temple is glorified in the Divya Prabandha, the early medieval Tamil literature canon of the Tamil Alvar saints (6th–9th centuries CE), with structural additions to it made throughout the 16th century CE, when its ornate Gopuram was constructed.The Temple is a replica of the famous Sri Adikesavaperumal Temple at Thiruvattar.Sri Padmanabhaswamy Temple gave its name to Kerala’s state capital Thiruvananthapuram. ‘Thiru’ ‘Anantha’ ‘Puram’ means Sacred Abode of Lord Anantha Padmanabha. The city is also known as Anandapuram (City of Bliss) and Syananduram (Where Bliss is not far off). Ananda refers to Sree Padmanabha Himself. Hindu scriptures refer to the Supreme Being as 'Sachidananda' (Absolute Truth, Absolute Consciousness and Absolute Bliss).

The Principal Deity, Padmanabhaswamy, is enshrined in the "Anantha-sayanam" posture (in the eternal sleep of Yoga-nidra on the serpent Anantha).The Maharajah of Travancore bears the title, "Sree Padmanabhadasa’ (Servant of Lord Padmanabha).

View Larger Map In line with the Temple Entry Proclamation, only those who profess the Hindu faith are permitted entry to the temple. Devotees have to strictly follow the dress code

Legend And History

The origin of the Temple of Sree Padmanabhaswamy is lost in antiquity. It is not possible to determine with any exactitude, from any reliable historical documents or other sources as to when and by whom the original idol of Sree Padmanabhaswamy was consecrated. The Temple has references in Epics and Puranas. Srimad Bhagavatha says that Balarama visited this Temple, bathed in Padmatheertham and made several offerings. Nammalwar, 9th century poet and one among the 12 Vaishnavite saints of the Alvar tradition, has composed ten hymns in praise of Lord Padmanabha. Some well known scholars, writers and historians, like the late Dr. L.A.Ravi Varma of Travancore, have expressed the view that this Temple was established on the first day of Kali Yuga (which is over 5000 years ago). The legends of the Temple are handed down through the centuries. One such legend which finds a place in the old palm leaf records of the Temple, as also in the famous grantha entitled “Ananthasayana Mahatmya”, mentions that it was consecrated by a Tulu Brahmin hermit named Divakara Muni. On the 950th year of Kali Yuga a reinstallation of the idol was done. In the 960th Kali year King Kotha Marthandan built the Abhisravana Mandapam.
The story as narrated in the Ananthasayana Mahatmya goes as follows.
Divakara Muni was a great Vishnu Bhaktha. While at ‘Aanarthadesa’, he performed deep tapas. One day Maha Vishnu appeared before the sage as a lovely child. The charming child attracted the attention of the sage. He requested the God-child to stay with him. The child made his stay conditional. Accordingly, the Sanyasi should treat him with respect. On failing to do so, he would vanish at once. This was accepted and the child stayed with him. The hermit gave him great care and tolerated the childish pranks. One day, when the sanyasi was in deep meditation at his prayers, the chills took the ‘salagram’ which the sanyasi was using for worship and put it into his mouth and made such a nuisance of himself that Divakara Mini was greatly angered and could tolerate it no further. He thereupon chastised the child. In accordance with the earlier agreement, immediately the child ran away and disappeared from the spot. While going he said, “If you wish to see me again, you will find me again in Ananthankaadu”. It was only then that Divakara Muni realized who his erstwhile child guest had been. The hermit was stricken with inconsolable grief and for many days followed what, he believed was the route taken by the child foregoing food, rest and sleep in the process.

Finally he reached a wooded area near the sea coast, caught a glimpse of the child disappearing into a huge ‘Ilappa’ tree. Immediately the tree fell into the ground and it assumed the form of Sree Maha Vishnu. The divine form had its head at ‘Thiruvallam’(a place about 3 miles from East Fort at where the Temple of Sree Padmanabha Swamy is located) and its feet at ‘Trippapur’ (5 miles away towards the north). Overawed by the majesty and the size of the divine form, which manifested before him, the Sanyasi prayed to the Lord to condense Himself in size so that he could behold Him. There upon the image of the Lord shrank to a size, three times the length of the Sanyasy’s Yoga Dand. His prayers had been granted. He immediately offered a raw mango in a coconut shell(still this offering continues). The Lord ordained that, poojas to Him should be conducted by Tulu Brahmins. To this day half the number of poojaris(priests) in this Temple represent Tulu region.
Another generally accepted version about the origin of the Temple relates it to the famous Namboothiri sanyasi Vilvamangalathu Swamiyar, whose name is linked with the histories of several temples in Southern India. This Swamiyar was also a Vishnu bhaktha. The legend is almost identical with that of Divakara Muni referred above. It is said that, when Sree Maha Vishnu presented himself in the Ananthasayana rupa (in the form of reclining on Anantha) before the sage at Ananthankaadu, the latter had nothing worthwhile to offer Him. From a mango tree standing nearby he plucked a few unripe mangoes and placed them in a coconut shell lying there and in all humility offered it as ‘nivedyam’ to the Lord. Even today salted mango forms a major offering. The original coconut shell has been encased in gold. It has also been the practice in the Temple for the past several centuries that the morning ‘pushpanjali’ is to be performed by a Namboothiri Brahmin sanyasi (designated Pushpanjaly Swamiyar) specially commissioned for this purpose.

These traditional customs coupled with the fact that the Pushpanjali Swamiyar holds a position of importance in the ‘Ettara Yogam’ (a committee which, at one time in the distant past, was the governing body of the Temple but has, over the years, become a ceremonial and advisory panel) lend substance and some measures of credence to the theory that this Temple was founded by Vilvamangalathu Swamiyar. On the other hand the legend of the Divakara Muni can be substantiated by the presence of a large number of Tulu Brahmins. Besides being represented in the ‘Yogam’, the Namboothiri Brahmins also have a position of eminence in the rituals and ceremonies of theTtemple . The Tantries(high priests) have always been from the Tharananalloor family belonging to this community. It is also believed that the small Sree Krishna Swamy Temple, located near the Western Swamiyar Madham (residence of one of the two Pushpanjali Swamiyars of the Temple) has been built over the Samadhi of Vilvamangalathu Swamiyar.
Some historians and researchers hold the view that the Thiruvambadi shrine of Sree Krishna Swamy is older than the shrine of Sree Padmanabhaswamy. According to legend the Sree Narasimhaswamy and Sree Sastha shrines were established after the installation of the idol of Lord Sree Padmanabhaswamy. There is mention in the ‘Bhagavatha Purana’ (canto 10, chapter 79) that Sree Balarama visited “Syanandoorapuram” or “Ananthasayam” (Thiruvananthapuram) in the course of His pilgrimage. Similarly in the ‘Brahmanda Purana’ also there is a reference to “Syanandoorapura”. These references show that this Temple is of great antiquity and has been held in veneration over the centuries as an important seat of Sree Maha Vishnu. The compositions of Nammalvar, the great Vaishnavite saint, in praise of Sree Maha Vishnu of this city, prove beyond doubt that this Temple existed in the ninth century of this era. In the year 1050A.D.(225ME), the Temple was reconstructed and the management re-organized by the then ruler.
The next important recorded events relate to the period between 1335 A.D. and 1384 A.D. when Venad was ruled by a powerful and wise king named Veera Marthanda Varma. He gradually established his authority completely over the management and administration of the Temple. There are records to indicate that in the year 1375 A.D. the Alpasi Utsavam (ten days festival held in October-November) was conducted in the Temple. Some of the important events relating to the Temple which took place after the demise of this ruler until 1729 A.D. are given below.

Between 1459 A.D. and 1460 A.D. the idol of Sree Padmanabhaswamy was removed to a ‘Balalaya’ for the purpose of re-construction of the roof of the sanctum sanctorum.

In 1461 A.D. the idol was re installed and an Ottakkal Mandapam (Single granite stone slab abutting the sanctum sanctorum) was put up.

In 1566 A.D. the foundation was laid for the Gopuram (pagoda) over the main eastern entrance.

In 1686 A.D. the Temple was almost fully destroyed in a major fire accident. Work on the re- construction of the Temple was started only in 1724.

In 1728 A.D. propitiatory ceremonies, connected with the serious fire of 1686, were conducted.
It was in the year 1729 that the great ruler Marthanda Varma became the king of Travancore. He took the steps to renovate the Temple. In 1730 the idol was again moved to ‘Balalaya’ prior to the renovation and reconstruction of the sanctum sanctorum. It took two years for completion. The old wooden idol was replaced by the one that we see today. Made of highly complex amalgam known as Katusarkarayogam, it contains 12008 Salagrams within it. Most of what is seen today within the walls of the temple were constructed. It is recorded that 4000 sculptors, 6000 labourers and 100 elephants worked for a period of 6 months to finish the construction of the sreebalippura (the oblong corridor). This magnificent rectangular corridor built of solid stones protects the Deities during seeveli on rainy days. The gopuram for which the foundation had been laid in 1566, was built during this period. Similarly the flag-staff in front of the main shrine was also erected at this time. Teak wood of required size was brought from the forest for this purpose and transported to the Temple in such a way that no part of the wood touched the ground. The pole was then covered completely with gold sheets. The renovation of the Temple tank, the Padmatheertham, including the flight steps and its completion in the form we see it today was also undertaken during this great ruler’s time.
Fifth Makaram 925ME, 19th or 20th January 1750AD, stood witness to the act of a sublime dedication and the ultimate offering possible for a crowned head – the Thrippadi Danam. After the completion of certain religious ceremonies Maharaja Anizham Thirunal Marthanda Varma arrived in the Temple along with the male family members, his trusted Diwan and other officials. In presence of the Swamiyar, members of the Yogam and Brahmins the Maharaja submitted to Sree Padmanabha Prajapati, his entire State of Travancore along with his total right on it thereof by placing the Crown, the royal umbrella, the twin white Chauries (fans), the Manikandha – which were all symbols of royalty, along with some thulasi leaves on the Mandapam. Last but most significant, he placed his famous sword (the unquestioned insignia of sovereign authority which the King valued the most and which had lashed its unleashed velour in countless battle fields) in the steps of the Ottakkal Mandapam. Even before this, that the male members of the royal family, at the age of one, ware laid on the Ottakkal mandapam and surrendered to Sree Padmanabhaswamy as His own, gaining the supreme title ‘Sree Padmanabha Dasa’.
In 1758, during the reign of Sree Karthika Thirunal Rama Varma, the fabulous Kulasekhara Mandapam was build. It is a marvelous and fantastic architectural work on stone. It is also known as Aayiramkal Mandapam and Sapthaswara Mandapam. It is supported by 28 balustrades of pillars. The pillars on the four corners can produce musical notes when taped.
In 1820 a very big mural mirroring the Ananthasayanam, which is termed as the biggest in the temple murals of Kerala, was drawn during the period of Rani Goury Parvathi Bayi.
Among the rulers of the erstwhile Travancore Maharaja Sree Chithira Thirunal Rama Varma ranks as one among the most illustrious royal personalities, who ruled in his dual capacity as Dasa and Ruler. He ruled as a Sage among Kings. The Kshethra Praveshan Vilambram or the Temple Entry Proclamation was in 1936 which was the epoch-making event of the Maharaja’s religious and political life. This Proclamation, issued on the eve of his twenty forth birthday, has been considered by evaluators as the most socially progressive and religiously liberal ordinance enacted in India. It was a revolutionary and courageous action initiated for the first time in the country towards the eradication of untouchability. The rest of India followed his footsteps.
Both the Thrippadi Danam and the Kshethrapraveshana Vilambaram made history and stand out by themselves as lasting tributes to the vastness of heart and sublimity of conception of those who visualized them.
In 1991, after the demise of Sree Padmanabha Dasa Chithira Thirunal Rama Varma, Sree Uthradam Thirunal Marthanda Varma assumed charge of the Sree Padmanabhaswamy Temple. In compliance with the sanction already accorded by Sree Chithira Thirunal, Sree Uthradam Thirunal conducted the Kodi Archana in the Sree Padmanabhaswamy Temple. In 1992, Maharaja Sree Chithira Thirunal’s personal worship idols were installed inside the Temple premises.
The mass chanting of Sahasranama was newly introduced on public request. The gold covering of the main Balikkal which was started two years before was completed in 1993. Playing of the percussion instrument known as ‘Edakka’ re-introduced in 1994. Another important work of that year was the gold work in the narrow window-like part at the feet of the Lord on the northern side of the outer wall of the sanctum. The Murajapam and Lakshadeepam were also conducted in the Temple in the grand manner which occurs once in six years. The last Lakshadeepam celebrated in 2008 and the next falls on 2014.

Deities

Sree Padmanabhaswamy

The marvelous idol of Sree Padmanabhaswamy is seen reclined on the mighty five hooded serpent Anantha. The supreme God is in conscious cosmic slumber with the head positioned to the south and the feet to the north. Anantha (or the endless) spreads its hoods above the head of the Idol. The three coils represent the three characteristics of mankind Sattva, Rajas and Tamas and its five hoods indicate the Panchendriyas(five senses) or the five elements(Panchabhootas). From the navel of the Lord emerges a lotus on which Lord Brahma, the Creator, is seated. Just below the stretched right arm of the Lord is the Shiva Linga of the Destroyer. Brahma, Vishnu(Padmanabha) and Shiva represent the ‘Srushti, Stithi and Samharam’.
The residing potency was drawn from the original Idol which was made of Iluppa wood and infused into the present Idol by certain complicated religious ritualistic processes. The Idol is made up of a highly complex amalgam termed Katusarkarayogam and contains within it 12008 Salagramas collected from the bed of the River Gandaki in Nepal. It is believed that Salagramas represent Lord Vishnu. Twelve Salagramas when worshipped together gain the potency of a Mahakshetram(Great Temple). Thus the mighty Ananthasayana Moorthy here gains the greatness and sanctity of a thousand Mahakshetrams.
The sanctum sanctorum has three entrances representing the three stages of times. It is only through those doors that we can observe the Deity.

Vishwaksenan

This idol in sitting posture, facing the South, is given great prominence as Vishwaksenan is Mahavishnu’s Nirmalya moorthy.

Sree Ramaswamy with His consort Seetha and brother Lekshmanan

We can see two sets of idols of Sree Ramaswamy with Seetha and Lekshmanan. Of these, one set of idols are in the regal style while the other represent the Lord’s tenure at Dandakaranyam(Forest). The image of Sree Hanuman is there as an orderly to Lord Rama. Idols of an eight armed Ganapathy with a Devi seated on His lap and a small Kaliyamardana Krishna are also present.

Sree Yoga Narasimha Moorthi

The shrine for Sree Narasimha Swamy is located to the South of the main sanctum. Sree Narasimha Moorthy is the fourth incarnation of Lord Maha Vishnu and assumes the form of Man and Lion. The image is in the ‘Ugra roopam’, hence powerful. To pacify Him, Ramayana is being recited throughout the time when the Temple doors are open. This idol, made of Panchaloham, faces the East. This is the second major deity of this Temple.

Sree Veda Vyasar and Ashwathama

The shrine of Sage Veda Vyasar (who gave life to the great Epic Mahabharatha and other religious texts) with Ashwathama is located on the north of the cheruchuttu. This shrine faces the West. Veda Vyasa shrines are rare in India. Both idols are made of Panchaloham.

Thiruvambadi Sreekrishnaswamy

The Thiruvambadi Temple enjoys the status of an independent temple within this Temple complex. This shrine has a Namaskara Mandapam with fine display of carvings in wood, a Balikkal and a silver flag pole. The image of Sree Krishna as Parthasarathy is of medium built and is in stone. He is the third major Deity of Sree Padmanabha Swamy Temple.

Kshethrapaalakan

The idol of Kshethrapaalakan in the sitting posture faces the East. His shrine is located on the Northern side of the Temple. Kshethrapaalakan is considered as one of the eight Bhairavas of Shiva who perform the role of protector to temples. There is also an idol of Lord Ganesha, in this shrine.

Agrashaala Ganapathi

This idol is installed in the cooking area of the Temple. The belief is that Lord Ganesh witnesses and oversees the Annadanam(offering of free food) organized by the Temple.

Hanuman Swamy, Ashtanaga Garuda Swamy and the Maha Meru Chakram

Near the golden flag pole we see the towering image of Sree Hanuman Swamy in full relief. To His left is Sree Ashtanaga Garuda Swamy. On the ceiling between these images is the Maha Meru Chakram complete with the Bindu or the central point which is engraved in clear focus. This cosmic wheel enhances the spiritual strength of Sree Hanuman.

Sree Dharma Sastha

The Swayambhu Dharma Sastha in Yogasanam or Yogic posture on the South side of the Temple is an independent shrine. This idol is made of granite and faces the East.

Darshan Timing

Morning

03.30 am to 04.45 am (Nirmalya Darshanam)
06.30 am to 07.00 am
08.30 am to 10.00 am
10.30 am to 11.10 am
11.45 am to 12.00 Noon

Evening

05.00 pm to 06.15 pm
06.45 pm to 07.20 pm

The above-indicated time schedule is subject to changes during festivals and other special occasions. During the festival occasions the darshan time is reduced in order to performing the special poojas.

LIVE TRAIN ENQUIRY

FESTIVALS

Chingam 1st

Malayalam New Year Day attracts many devotees here.

Vinayaka Chathurthi

This event comes on the Chathurthi tithi on Karuthapaksham(New Moon) of Chingam. Special offerings and deeparadhana are conducted for the Ganesh idol in the Sree Rama Shrine. ‘Chirappu’ is observed for the Agrashala Ganapathi. The Valiya Thampuran (eldest male member of the royal family) worships here only on this day and witnesses the deeparadhana.

Thiruvonam

This is one among the most major celebrations of this Temple by virtue of the fact that it is the Thirunal (Birthday) of Sree Padmanabhaswamy. The Temple celebrates this day in the manner laid down long ago. Of special note is the submission of the Onavillu to the Deities. It has a tradition of centuries behind it.

Ashtami Rohini

Sree Krishnaswamy’s birth day is celebrated all over India in the month of Chingam when the asterism Rohini and the thithi Ashtami coincide. In this Temple special decorations and offerings mark this day. The Temple opens early in the noon by 2 pm. At 2.30pm abhishekam of milk is performed to Sree Krishna. On this day an exquisitely decorated ivory cradle is placed on the Abhisravana Mandapam and number of images of Lord Krishna are kept inside for the devotees to view. It is believed that if prayer is offered to them by childless couples, they will be blessed with infants.

Navarathri Pooja

In connection with the Navarathri festival Sree Saraswathi Amman is brought from Padmanabhapuram Palace in Kanyakumari District and worshipped traditionally in the Navarathri Mandapam at the Valiya Kottaram complex. Huge crowds throng for darshan. Sree Kumaraswamy from Kumarakovil and Sree Muthuttee Nanga from Suchindram also accompany Her in grand procession.

Valiya Ganapathi Homam

This is carried out for twelve days starting two days before the commencement of the Navarathri Festival, by the Tharananalloor Namboodiripads who are Tantries of the Temple.

Alpasi Ulsavam

Sree Padmanabhaswamy Temple celebrates bi-annual festivals in the months of Thulam (Alppasi) and Meenam(Painkuni). A function is conducted for according formal sanction to conduct the Ulsavam(festival). This is known as Anujna. Other functions include Mannuneeru Koral, Mula Pooja, Kalasam, etc. The festival starts with Kodiyettu(flag hoisting) at Sree Padmanabhaswamy’s gold and Sree Krishnaswamy’s silver flag poles. The festival is of ten days duration culminating in the spectacular Palliveta and Arat processions on the 9th and 10th days respectively. Kalasams also known as Ulsava Kalasams take place in addition to the routine rituals. Special Sreebalies (Processions) are conducted twice a day, in the evening 4.30 pm and at night 8.30pm.Exception is there on the first day when there is only night Sreebali.

Once during the reign of Sree Anizhom Thirunal Marthanda Varma, an elephant ran amock. Since then, the practice of using elephants to carry the idols in the procession was given up and Vahanas (vehicles) carried on the shoulder by a number of priests came into vogue. Six different kinds of beautiful conveyances are used for these processions. They are the Simhasana Vahanam(Throne), Anantha Vahanam(Serpant), Kamala Vahanam(Lotus), Pallakku Vahanam(Palanquin), Garuda Vahanam(Garuda) and Indra Vahanam(Gopuram). Of these the Pallakku and Garuda Vahanas are repeated twice and four times respectively. The Garuda Vahanam is considered as the favorite conveyance of the Lord. The different days on which the various Vahanams are taken out for the procession are as follows.

1st day of Utsavam Simhasana Vahanam
2nd day of Utsavam Anantha Vahanam
3rd day of Utsavam Kamala Vahanam
4th day of Utsavam Pallakku Vahanam
5th day of Utsavam Garuda Vahanam
6th day of Utsavam Indra Vahanam
7th day of Utsavam Pallakku Vahanam
8th day of Utsavam Garuda Vahanam
9th day of Utsavam Garuda Vahanam
10th day of Utsavam Garuda Vahanam

Sree Padmanabhaswamy’s Vahanam is in gold while those of Narasimha Swamy and Krishna Swamy are in silver. The Vahanams are richly decorated with colourful flowers.

The eighth Utsavam has significance in the sense that ‘Valiya Kanikka’ is offered. During the night Sreebali the Swamiyar offers the first Kanikka followed by the Valia Thampuran(the eldest male member of the Royal Family).

The ninth day festival is called Pallivetta. Pallivetta signifies a royal hunt. As the Ruler of the land, the Swamy ventures to hunt down and annihilate all the ills. In a temporarily erected grove, the Maharaja as the representative of the Lord, aims an arrow on a tender coconut which symbolizes evil. The Valiya Thampuran and other male members of the Royal Family array outside with swords and shields, and accompany the procession.

The difference in the Garuda Vahanam used for the Pallivetta and Aarat is that the Anki (outer covering) of the image of Lord Padmanabhaswamy holds a bow and an arrow in the hands.

On the tenth day is the Aarat. After two circumambulations, all the Vahanams are taken out through the Western entrance. The Valiya Thampuran and other male members of the Royal Family escort the Deities with drawn swords and shields.

The Aarat procession slowly proceeds with pomp and pageantry, colour and music, men carrying divine emblems and insignias of royalty. History and heritage are re-lived. The procession reaches the Sanghumugham beach and the Vahanams are positioned in the Aarat Mandapam. Poojas are performed to the idols by the Tantri (Tantri is of the Tharanalloor Illam. This Illam has held the position of Tantri for centuries) and the holy immersion in the sea takes place. After this, the procession returns to the Temple.

Mandala Chirappu

The celebration for the Sastha begins on the first of Vrischikam. Mandalachirappu falls on the 41st day.

Swargavathil Ekadasi

This is an auspicious day for the devotees of Maha Vishnu. On this day people throng the Temple. Special poojas, offerings and night Siveli take place. The Temple remains open for longer duration.

Bhadradeepam

Bhadradeepam is observed on the summer and winter solstices. On these day Bhadradeepappura is opened and special poojas are made.

Kalabham

This is conducted for seven days commencing from the last six days of Dhanu and Midhunam. The ablution with sandal paste on the idols is the highlight of the function.

Makara Sreebali

A night Sreebali observed on winter solstice (Utharayanam).

Sivarathri

This is a day celebrated all over India as important for Sree Parameswara. On this day special Abhishekam is done to the Shiva residing in the Sanctum.

Painkuni Utsavam

All the rituals and functions which take place for this Utsavam are same as for Alpasi Festival, the difference being the asterism. While prominence is given to the star Thiruvonam under which alone the Arat takes place for Alpasi, for Painkuni the emphasis is on the day of Kodiyettu (flag hoisting) on which the asterism is Rohini. In connection with this festival the massive figures of Pandavas are erected at the Eastern entrance of the Temple.

Sree Rama Navami

Special poojas are performed on this day for Sree Rama.

Vishu

Vishu is an extremely auspicious day for Malayalees. Vishukani is arranged inside the sanctum of all shrines in this Temple complex. The Temple opens an hour earlier for Vishukkani Darshanam.

Karkataka Sreebali

On the first day of the Malayalam month Karkkitakam solstice (Dakshinayanam) the Karkkitaka Sreebali takes place. Its procedure is same as the Makara Sreebali.

Sree Veda Vyasa Jayanthi

Sree VedaVyasa Jayanthi is celebrated on the full moon day of Karkkitakam in honour of the great sage Vyasa who resides in his separate shrine. Sree Veda Vyasa consecrations are rare.

Niraputhari

On the day of Niraputhari sheaves of grain are ceremoniously brought to the Temple. The chief priest removes some sheaves from the bundle after performing pooja to the same and takes them inside the sanctum of Sree Padmanabha Swamy and submits them. Some sheaves are spread out on the Ottakkal Mandapam. This procedure takes place in all the other shrines of this Temple complex.

Murajapam

The very term reveals its meaning. ‘Mura’ means turn and ‘Japam’ means chanting. This prayer lays tremendous stress on the chanting of Vedas and the Vishnu Sahasranamam( thousand names of Maha Vishnu). It is celebrated once in six years. It comprises 56 days of Veda chanting, Sahasranama Japam and rituals.

Lakshadeepam

Lakshadeepam literally translates as one lakh lamps. The entire Temple is adorned with lamps. The Sreebali (Procession) conducted with illumination on the concluding day of Murajapam is known as Lakshadeepam. The maiden Lakshadeepam was celebrated on the 1st of Makaram 925 ME / 14th or 15th of January 1750 AD. The festival was conducted with much pomp and fanfare, in the grandest manner possible by King Marthanda Varma. The latest Lakshadeepam was celebrated in 2008. The next one is due in 2014. It still continues as an immensely grand festival and visual magnitude attracting staggering numbers to the doors of this great Temple.

Legendary Padmanabhaswamy Temple was greatly administrated by Great Travancore King family

Tresure of Padmanabhaswamy

The temple and its assets belong to Lord Padmanabhaswamy, and are controlled by a trust run by the Royal family.T P Sundara Rajan's litigations changed the way the world looked at the Temple. The Kerala High Court ordered the temple and its assets be managed by the State on 31 January 2011. As trustees of the temple, the Travancore Royal family have challenged the Kerala High Court's decision in the Supreme Court of India.
In June 2011, the Supreme Court directed the authorities from the archaeology department and fire services to open the secret chambers of the temple for inspection of the items kept inside.The temple has 6 vaults (Kallaras), labeled as A to F for book keeping purpose by the Court. While vaults A and B have been unopened over the past many years, vaults C to F have been opened from time to time. The two priests of the temple, the 'Periya Nambi' and the 'Thekkedathu Nambi', are the custodians of the four vaults, C to F, which are opened periodically. The Supreme Court had directed that "the existing practices, procedures and rituals" of the temple be followed while opening vaults C to F and using the articles inside. Vaults A and B shall be opened only for the purpose of making an inventory of the articles and then closed.
The review of the temple's underground vaults was undertaken by a seven-member panel appointed by the Supreme Court of India to generate an inventory, leading to the enumeration of a vast collection of articles that are traditionally kept under lock and key. A detailed inventory of the temple assets, consisting of gold, jewels, and other valuables was made. Several 18th century Napoleonic era coins were found,as well as a three-and-a-half feet tall gold idol of Mahavishnu studded with rubies and emeralds, and ceremonial attire for adorning the deity in the form of 16-part gold anki weighing almost 30 kilograms (66 lb) together with gold coconut shells, one studded with rubies and emeralds.
This revelation has solidified the status of the Padmanabhaswamy temple as one of the wealthiest temples in India and with the final estimate of the wealth, it might overtake the Tirumala Venkateswara Temple—hitherto thought to be the wealthiest temple—having some

32,000 crore or

320 billion (US$5.82 billion) in gold, coins and other assets.It is estimated that the value of the monumental items is close to

1.2 lakh crore or

1.2 trillion (US$21.84 billion), making it the richest temple in the world. If the antique value is taken into account, these assets could be worth ten times the current market price.
The valuables are thought to have been in the temple for hundreds of years, having been put there by the Maharajahs of Travancore. While some historians have suggested that a major chunk of the stored riches reached the kings in the form of tax, gifts, as well as conquered wealth of states and offerings stocked in the temple for safekeeping. But it has to be remembered that in Travancore a distinction was always made among Government Treasury (Karuvelam), Temple Treasury (Thiruvara Bhandaram or Sri Bhandaram) and the Royal Treasury (Chellam). During the reign of Maharani Gowri Lakshmi Bayi, hundreds of temples that were mismanaged were brought under the Government. The excess ornaments in these temples were transferred to the Vaults of Sri Padmanabhaswamy Temple. Instead the funds of Sri Padmanabha Temple were utilised for the daily upkeep of these temples.
On 4 July 2011 the seven-member expert team tasked with taking stock of the temple assets decided to postpone opening of the chamber marked 'B'. This chamber is sealed with an iron door with the image of a cobra on it and it has not been opened, due to the belief opening it would result in much misfortune. The royal family said that many legends were attached to the temple and that chamber B has a model of a snake on the main door and opening it could be a bad omen. Seven-member team will consult with some more experts on 8 July 2011 and then they may take the final decision on opening of chamber ‘B’. An Ashtamangala Devaprasnam conducted in the Temple to discern the will of the Lord revealed that any attempts to open the Chamber B would cause Divine displeasure and that the holy articles in the other chambers were defiled in the inventorying process.