1.1. Geographical Basis
1.2. Tirumala History Details
1.3. Tirumala Tirupati Devasthanams (T.T.D.)
1.1. Geographical Basis
The Tirumala Hill is 3,200 ft above sea level and is about 10.33 sq. miles in area. The Tirumala range has seven principal peaks, each of them sacred and each bearing a separate name accounted for by a fable. The mightiest of the seven hills, the Seshachala with its seven elegant peaks resembles the seven hooded Adisesha in reality was the divine conch of Lord Narayana. It is said that the pilgrim town of Sri Kalahasti is deemed to be the mouth of Adisesha, while Ahobilam is its back, with Tirumala as its head and Srisailam believed as its tail.
The sacred temple of Lod Sri Venkateswara Swamy is located on the seventh peak of Seshachalam. It is also called Venkatadri, Venkatachalam. Names of other peaks are Garudadri, Naraayanadri, Vrishabhadri, Anjaneyadri, and Neeladri.
The geological composition of the Tirumala hills provides a fascinating insight into the ancient history of the region. The hills predominantly consist of sedimentary rocks, specifically quartzites with intercalated shales, which are collectively referred to as the Nagari Quartzite. These quartzites overlay the granites and gneisses that form the lower parts of the Tirumala hill ranges.
The geological formation of the Tirumala hills is part of a larger geological basin known as the Cuddapah basin, which is a significant depositional basin in the region. The basin’s basement, which serves as the foundation, dates back approximately 2.5 billion years, indicating the ancient origins of the geological processes in this area.
The sedimentary rocks within the Cuddapah basin, including the Nagari Quartzite, provide valuable insights into the region’s geological history. The oldest formations within the basin are estimated to be around 1.7 billion years old, with the Nagari quartzites slightly younger, at approximately 1.5 billion years old.
One notable feature of the geological history of the region is the Eparchaean Unconformity, which refers to the significant time gap between the formation of the basement rocks and the deposition of the overlying sedimentary rocks. This unconformity represents a period of geological time where there is a lack of sedimentary deposition, indicating potential tectonic activity or erosion processes.
The geological richness of the Tirumala hills adds another layer of significance to this sacred pilgrimage site, highlighting the deep connection between nature, spirituality, and the cultural heritage of the region
1.2. Tirumala History Details
The story from the Srimad-Bhagavatam recounts a significant event from Hindu mythology, where Lord Vishnu, in his form as Sri Varahadev, rescued the Earth Goddess, Bhudevi, during the Satya Yuga.
Hiranyaksha, a powerful demon, had submerged the Earth into the depths of the Garbhodaka Ocean due to his malevolent actions. Faced with this dire situation, the demigods sought the assistance of Lord Brahma, the creator of the Hindu pantheon. Lord Brahma, in turn, prayed fervently to Lord Vishnu for help. Responding to the prayers, Lord Vishnu manifested from the nose of Lord Brahma in the divine form of Sri Varahadev, a boar incarnation. Sri Varahadev then engaged in a fierce battle with Hiranyaksha and ultimately vanquished him. Using His mighty tusks, Sri Varahadev lifted the Earth, Bhudevi, from the depths of the ocean, thus rescuing her from peril.
This divine act of Sri Varahadev symbolizes the eternal struggle between good and evil, as well as the boundless compassion and protection that Lord Vishnu extends towards his devotees and the entire creation.
The story of Sri Varahadev’s rescue of Bhudevi is celebrated in Hindu mythology and is often depicted in various forms of art, literature, and religious ceremonies. It serves as a reminder of the divine power that upholds and sustains the universe, as well as the eternal victory of righteousness over darkness.
Bhudevi, the goddess of the earth, being an expansion of Goddess Laxmi was very much pleased to be reunited with Her Lord, Her eternal consort in the form of Sri Varahadev. In Vaikuntha ‘BhuVaraha’resideseternally, so Bhudevi, who is the goddess of this earth, pleaded with Lord Varahadev to remain with Her on this earth planet. Sri Varahadev decided to satisfy her desire and called for Garuda to fly to Vaikuntha and bring one of His favourite mountains down to the earth so that He and Bhudevi could reside here together on that mountain. That mountain was brought down, and it is today called ‘Tirumala’. It is the mountain that was carried from Vaikuntha by Garuda himself.
The story of Sesha, the divine serpent and expansion of Lord Vishnu, taking the form of the seven hills of Tirumala, adds another layer of divine significance to the sacred pilgrimage site.
Sesha, also known as Ananta Shesha or Adi Shesha, is depicted in Hindu mythology as the divine serpent upon whom Lord Vishnu rests in the cosmic ocean during the intervals between creation cycles. Sesha is considered the eternal servant and manifestation of the supreme power of Lord Vishnu.
In this narrative, Sesha incarnates on Earth as the seven hills of Tirumala, known collectively as Seshadri. Knowing that the Supreme Lord Vishnu would incarnate on these hills and perform divine pastimes, Sesha desires to be present there to support and serve the Lord in his earthly manifestations.
Thus, the hills of Tirumala are not only the physical abode of Lord Venkateshwara but also carry the spiritual presence and support of Sesha, symbolizing the eternal bond between the Supreme Lord and his divine servitor. This adds to the sacredness and sanctity of Tirumala, making it a place of immense spiritual significance for devotees who come to seek the blessings of Lord Venkateshwara and experience the divine grace of Sesha.
As the narration continues, Narada Muni once approached great sages who performed yagna. Narada Muni asked them, “To whom are you offering the fruits of yagna? Of all the devatas or demigods, who is the greatest?” Some Rishis considered Brahma to be the greatest of the gods, some considered Vishnu, and some considered Siva to be the greatest. In an intriguing dialogue that followed among them, to decide who is the greatest, they all concluded that the greatest of the persons must be one, who is completely transcendental to the modes of material nature. Thus they all unanimously elected Bhruga Muni to test these guna avatars, to see the greatest of the three
Bhruga Rishi first went to the abode of Brahma. Brahma, the father was very happy to see his son, Bhruga Muni. But Bhruga Muni did not say anything to honour his father. He outright ignored him. When Brahma understood that his son was completely breaching all etiquette and basic human manners, he became very angry. Still, somehow or other he contained his anger and didn’t say anything. But Bhruga Muni noticed that his father was very angry, and he left the place. Lord Brahma had failed the test, coming under the influence of anger.
Once, the sage Bhrigu decided to test the patience and temperance of the Trinity—Brahma, Vishnu, and Shiva. He first visited Lord Brahma, who was engrossed in his creative pursuits, and Brahma did not notice him. Feeling slighted, Bhrigu moved on to Lord Shiva.
When Bhrigu reached Lord Shiva’s abode, he found Shiva in deep meditation with his consort, Parvati, by his side. Displeased with not being acknowledged, Bhrigu angrily kicked Lord Shiva on his chest. In response, Shiva, enraged by this act of disrespect, was about to retaliate with his trident.
However, Parvati, ever compassionate and understanding, intervened and reminded Shiva that Bhrigu was his brother. She urged Shiva to forgive Bhrigu for his impulsive action. Calming down, Shiva heeded Parvati’s words and refrained from punishing Bhrigu.
This incident serves to illustrate several aspects of Hindu mythology, including the reverence for the Trinity, the importance of respect and humility, and the compassionate nature of Parvati. It also emphasizes the depth of familial bonds even among divine beings, as seen in Shiva’s willingness to forgive his brother despite the provocation
Vishnu began to very gently massage the lotus feet of Bhrgu Muni, who being so treated began to weep, and tears flowed from his eyes as he spoke “You are the Supreme Personality of Godhead. You are completely transcendental to the modes of material nature. You are all merciful, all compassionate even to an offender like me, please forgive me.” According to Sri Caitanya Bhagvat, after begging forgiveness, Bhrgu Muni seeing the qualities of Lord Vishnu, began to dance in ecstasy. He danced and wept and cried as his hair stood on end and he went on loudly chanting theholy names Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Bhruga Muni then blissfully returned to all the sages and narrated his report. Everyone from that day onwards consistently worshipped Lord Vishnu by constantly hearing His glories and chanting His Holy Names. Everything was blissful, but Laxmi Devi felt very depressed and angry. Although Lord Vishnu had tolerated the offence committed by Bhruga Muni with a very gracious heart, Laxmi Devi being a chaste and faithful wife, could not tolerate the offence that was done to her husband. She said to Lord Narayana, “You may forgive this person for that is your nature.
But I have seen this Brahmana whimsically kicking you right in the chest. And because I have seen this abominable act, I have incurred a very heavy unforgivable sin and the sin of witnessing You accepting this offence is so great that I cannot live here any longer. I must go away from here. I must perform severe penances to wash away the sin that was incurred by my seeing this offence to You.
The Lord View hills
The Seven Hills Of Tirumala
1) Vrushabadri, Hill of Nandi, the vahana of Lord Shiva.
2) Anjanadri,Hill of Lord Hanuman.
3) Neeladri, Hill of Neela Devi.
4) Garudadri, Hill of Garuda, the vahana of Lord Vishnu.
5) Seshadri,Hill of Sesha, the dasa of Lord Vishnu.
6) Naraynadri,Hill of Narayana (Vishnu).
7) Venkatadri,Hill of Lord Venkateswara.
1.3.Tirumala Tirupati Devasthanams (T.T.D.)
This historical evolution reflects the intersection of colonial governance structures, legislative interventions, and the evolving socio-religious landscape in India.
The evolution of the administrative structure of the Tirumala Tirupati Devasthanams (T.T.D.) reflects the changing legal frameworks and governance structures in India, particularly in the states of Madras (now Tamil Nadu) and Andhra Pradesh.
The T.T.D. Act of 1932 marked the beginning of formalized administration for the temple, establishing a committee of seven members and a commissioner to oversee its affairs. Subsequent legislative developments, such as the Madras Hindu Religious and Charitable Act of 1951, brought about changes in the administration of religious institutions, including the T.T.D.
The transition continued with the Andhra Pradesh Charitable and Hindu Religious Institutions and Endowments Act of 1966, which likely integrated the temple into the administrative framework of the newly formed state of Andhra Pradesh. This Act laid down the groundwork for the subsequent legislation that further refined the administration of religious institutions in the state.
The Act of 1979 likely provided additional updates or amendments to the administrative structure of the T.T.D., paving the way for the enactment of Act 20 of 1987 by the Andhra Pradesh government. Under this Act, the T.T.D. and its associated temples were brought under the first schedule, indicating their significance within the state’s religious landscape.
Today, the T.T.D. is managed by a Board of Trustees appointed by the state government, with the executive officer serving as the chief executive of the administration. This executive officer is supported by various officials, including Joint Executive Officers, a Financial Advisor, Chief Vigilance and Security Officer, Conservator of Forests, Chief Engineer, as well as officials responsible for legal matters, welfare, public relations, marketing, education, and other aspects of administration.
This administrative setup ensures the efficient management and operation of the temples under the purview of the T.T.D., preserving their religious and cultural significance while also addressing modern governance requirements.