practice of devotional service.

Lord Sri Krishna describes to Uddhava the difference between conditioned and liberated living entities, the characteristics of a saintly person and the different aspects of the practice of devotional service.

In the previous chapter Uddhava had presented questions regarding conditioned and liberated souls. In His replies, the almighty Lord Sri Krishna states that although the spirit soul is part and parcel of the Supreme Personality of Godhead, on account of his infinitesimal nature, he falls into contact with the material energy, which causes him to accept the covering designations of the modes of goodness, passion and ignorance. Thus the soul has been bound up since time immemorial. But when he achieves the shelter of pure devotional service, he becomes designated as eternally liberated. Transcendental knowledge is therefore the cause of the living entity's liberation, and ignorance is the cause of his bondage. Both knowledge and ignorance are produced by the maya energy of Lord Sri Krishna and are His eternal potencies. The living entities who become attracted to the modes of nature are bewildered by false ego, which causes them to see themselves as the enjoyers of misery, confusion, happiness, distress, danger, and so on. In this way, they meditate upon such states of being, although in the real, or spiritual, world these things do not exist. Both the jiva (individual soul) and the Supersoul reside within the same body. The difference between them is that the almighty Supersoul, being fully cognizant, does not indulge in enjoying the fruits of material work but remains simply as a witness, whereas the infinitesimal conditioned jiva, being ignorant, suffers the consequences of his own work. The liberated jiva, in spite of being within a material body because of the remaining reactions of his past activities, does not become disturbed by the happiness and suffering of the body. He sees such bodily experiences in the same way that a person who has just awakened from a dream sees his dream experiences. On the other hand, although the conditioned living entity is by nature not the enjoyer of the happiness and misery of the body, he imagines himself to be the enjoyer of his bodily experiences, just as a person in a dream imagines his dream experiences to be real. Just as the sun reflected upon water is not actually bound up in the water, and just as the air is not confined to some particular segment of the sky, similarly a detached person takes advantage of his broad outlook on the world to cut off all his doubts with the sword of appropriate renunciation, yukta-vairagya. Since his life force, senses, mind and intelligence have no tendency to fix themselves on sense objects, he remains liberated even while situated within the material body. Regardless of whether he is harassed or worshiped, he remains equipoised. He is therefore considered liberated even in this life. A liberated person has nothing to do with the piety and sin of this world, but rather sees everything equally. A self-satisfied sage does not praise or condemn anyone. He does not speak uselessly to anyone and does not fix his mind on material things. Rather, he is always merged in meditation upon the Supreme Personality of Godhead, so in the eyes of fools he seems to be a speechless, crazy person.

Even if someone has studied or even taught all the different Vedic literatures, if he has not developed pure attraction to the service of the Personality of Godhead, he has accomplished nothing beyond his own labor. One should study only those scriptures in which the nature of the Supreme Personality of Godhead, His enchanting pastimes and the nectarean topics of His various incarnations are scientifically discussed; thus one gains the highest good fortune. However, by studying scriptures other than these one simply acquires misfortune.

With full determination one should properly understand the identity of the soul and give up false identification with this material body. He may then offer his heart at the lotus feet of the Supreme Lord, Sri Krishna, the reservoir of all love, and attain real peace. When the mind is carried away by the three modes of nature, it can no longer meditate properly on the transcendental Supreme Truth. After many lifetimes, faithful persons who have performed Vedic sacrifices for acquiring religiosity, economic development and sense gratification finally engage in hearing, chanting and constantly thinking of the Supreme Lord's all-auspicious pastimes, which purify the entire universe. Such persons then achieve the association of a bona fide spiritual master and the saintly devotees. After that, by the mercy of the spiritual master they begin to follow the paths set out by the standard authorities of spiritual life, the mahajanas, and become actually perfect in realization of their own true identity.

Having heard these instructions from Lord Krishna, Uddhava further desired to understand the characteristics of a factually saintly person and the different aspects of devotional practice. Lord Krishna replied that a real sadhu, or Vaishnava, is qualified with the following characteristics. He is merciful, nonenvious, always truthful, self-controlled, faultless, magnanimous, gentle, clean, nonpossessive, helpful to all, peaceful, dependent on Krishna alone, free from lust, devoid of material endeavor, steady, in control of the six enemies of the mind, moderate in eating, never bewildered, always respectful to others, never desirous of respect for himself, sober, compassionate, friendly, poetic, expert and silent. The principal characteristic of a sadhu is that he takes shelter of Krishna alone. One who engages exclusively in Krishna's service and understands Him as the limitless, indwelling Lord who comprises eternity, knowledge and bliss, is the topmost devotee. The practice of devotional service includes sixty-four kinds of activities. Among these are: (l-6) seeing, touching, worshiping, serving, glorifying and offering obeisances to the Deity of the Lord and His pure devotees; (7) developing attachment for hearing the chanting of the Lord's qualities, pastimes, and so on; (8) remaining always in meditation upon the Lord; (9) offering everything one acquires to the Lord; (l0) accepting oneself to be the Lord's servant; (11) offering the Lord one's heart and soul; (12) engaging in glorification of the Lord's birth and activities; (13) observing holidays related to the Lord; (14) performing festivals in the Lord's temple in the company of other devotees, and with music, singing and dancing; (15) celebrating all varieties of yearly functions; (16) offering foodstuffs to the Lord; (17) taking initiation according to the Vedas and tantras; (18 )taking vows related to the Lord; (19) being eager to establish Deities of the Lord; (20) endeavoring either alone or in association with others in constructing, for the service of the Lord, vegetable and flower gardens, temples, cities, and so on; (21) humbly cleansing the temple of the Lord; and (22) rendering service to the Lord's house by painting it, washing it with water and decorating it with auspicious designs.

After this, the process of worshiping the Deity of the Supreme Lord is described in brief.

bridal mysticism of Nammalwar

bridal mysticism of Nammalwar in 
Tiruvyoumozhi is par excellence. 

Which means Alwar speaks in his natural form while he is in 
the state of knowledge and when his love towards God 
intensifies him, he speaks in the voice of a woman. 

Under the second category, there are 27 decads in 
Tiruvoymozhi which speaks Nammalwar's intoxicated love 

for God in the form of heroine, a mother and girl friend. Unlike 
in Sangam Literatures wherein heroine, mother and girl friend 
were of three different personalities, here in Tiruvoymozhi, 
Nammalwar himself being a bride speaks in three voices i.e., 
Parankusa Nayaki, mother and a girl friend. It is to be noted that 
Alagiya Manavala Perumal Nayanar opines that as heroine, 
Parankusa Nayaki showed her hurriness in the unison of God 
through 17 decads; as a mother, she showed her deserveness in 
approaching God to do service in 7 decads; and as a girl friend, 
she established her study thinking of no less a person than God 
and his deeds etc. in 3 decads 

There is an equality for Nammalwar to speak with the 
voice of a lady like Lord's Consort, as all souls in the presence 
of God are feminine and He is the only Hero. Further, souls 
are subservient only to God and not to others; souls depend 
only on God; when happiness occur in unity and restlessness 
arise in separation; to give happiness to God; God is the only 
redeemer and other thing are to be protected by him - all 
these qualities were inherent in Nammalwar and so he began 
to speak in female voice 2 . The great commentator, Nampillai 
elaborately discusses Alwar's bridal mysticism in Idu 
commentary. Until the emergence of Nampillai's Idu, there 
was a candid oral conversations, discussions, and dialogues 
on the Alwar's hymns among the Acharyas. In Nampillai's 
commentary, the explanation on the hymns by Acharyas like 
Ramanuja, Embar, Bhattar and other Acharyas find a place 
which speaks their approach on the bridal mysticism of 
Nammalwar in Tiruvoymozhi. 

In Tiruvoymozhi first centum, fourth decad 
 Parankusa. Nayaki sends the birds that are 
Appearing before her as messengers to God with her sorrowful 
message. Acharya Bhattar nicely decribed here as follows: 


which means that mokeys species were considered to be 
popular after the birth of Sri Rama in Ramayana as they 
helped Rama in finding out Sita and for crossing the ocean. 
Likewise the birds species also considered great after the 
birth of Alwar who directed them as messengers to God 4 . 

The mcandiscent mystical experience of Nammalwar is 
only to do kainkarya (service) at the holy feet of Lord and not 
for any evanescent pleasure. Though he speaks with the voice 
of Nayaki, her quest is not to embrace Lord in His chest, but 
only to do kainkarya at His holy feet like Brahmins who, 
when become mad and wish in reciting Vedas only 5 . 

In another hymn, Nayaki instructed the swans to tell 
Lord that she has unlimited sins and wants to get rid of the 
same for which His grace alone will redeem those sins and 
then only she can attain Him 6 . That is the state of mental 
agony of Parankusa Nayaki. 

In the second centum first decad eurriL/p glempiLi&i&ib, 
Nammalwar shows his spiritual love for God in Nayaki state as 
he, having experienced in mental state in the penultimate of this 
decad, the divine vision of Lord Tirukkurunkudi Nambi's easy 
accessibility and beauty. Alwar now in this emriLip 5} an it iq 
decade wanted to embrace and have unison with God in outward 
experience. That was not accomplished. Having pluged into 
bhagavat gunas and got separated, she send messengers like 
birds in whereas 
she could not send messengers who are not available at that time. 
Hence, she thought that all those are experiencing sorrowness by 
seperation. So, she went out of the house in the dark midnight to 
sustain the adversity and reached a garden near the sea shore 
where all things like birds are in the state of sorrow. Nampillai 
nicely describes Nayaki's state of mind at that time 



Further, Nampillai lucidly compares the separateness 
with that of Rama when he heard the death of His father 
Dasaratha through Bharata and cries along with Sita and 
Lakshmana in high tone. 

 we would notice the steep 

plight of Parankusa Nyaki. Nampillai summarises this in the 
foilwing way. 

Actually  Nayaki does not 
know that birds are not conversant to tell her message to 
God, but she looked into its easy movings and stirred. Even 

 Nayaki does not know that the 
colour of water birds etc. are naturally white and felt that 
they were also in distress for having separated from God like 
herself. Further, Nayaki feels  
not getting the vision of Trivikrama avatara for outward 
experience as was seen earlier, whereas 
she could not get the vision of Tirukkurunkudi Nambi.
 she is somewhat able to bear the 
sorrowness by sending messengers. But in 
she thought that the birds which were gone earlier as 
messengers are also suffering from separateness of God like 
herself 

When we look into the second centum fourth decad 
wherein Nammalwar wanted to have the heavenly 
bliss and enjoyment with the holy gatherings of Bhagavathas. 
That was not accomplished. This resulted to speak with the 
voice of a mother as Nammalwar could not 
speak due to her intense plight. Nampillai succinctly narrated 
Nayaki's incandiscent intoxicated love for God as follows: 

which means when a person loses a small amount of money, 
his grief will be for some time; when one loses his jewels, the 
sorrow will be double/thickened whereas for a loser of a 
percious diamond the anguish/pain will lost long. Likewise 
Nammalwar’s yearning for spiritual experience is more, than 
in the first decad and in the second 
decade  her distress is unlimited for not getting the experience of Nityasuris  

Prabhasa

https://www.scribd.com/doc/24498748/Prabhasa-Kshetra-The-Glory-of-Somanath

https://thegreatindianepic.com/2013/06/24/the-curse-of-the-eight-vasus/

Tiruvaloor Veeraraghava perumal. web.

Markandeya Purana details the history of the temple. A sage named Salihotra had his hermitage in this place. He used to grind rice for a living and offered half of the flour to the seekers and used to consume the rest himself. He was an ardent devotee of Vishnu. To test his devotion, Vishnu appeared as a guest to him one day. He requested Salihotra to offer him food, which the sage did. The guest felt hungry and requested the sage to offer more food. The sage offered the other half portion of the flour which he used to consume himself. The guest asked a place to rest and the sage readily offered his hermitage. On arriving at the hermitage, the guest revealed his true form and blessed the sage.^[2]

As per another legend, Vishnu appeared in the place to marry Lakshmi, who was born as the daughter of Dilipa, the king of Dharmasenapura. He appeared in the place and married her.^[3] The place is also called Thiruevvul and Veshranniem.^[4]

As per yet another legend, Shiva was not invited by Daksha, the father of Dakshyani and wife of Siva for a big yagna (sacrifice). Siva, in his anger, opened his third eye out of which Virabhadra was created. He was directed by Siva to kill Daksha and he followed his orders. Siva incurred Brahmahatti Dosham on account of the execution. He was directed to the sacred tank of the temple to propitiate himself off the sins. The shrine of Siva in the form of Theertheswarar on the northern banks of the temple is believed to be place where Siva cleansed himself.^[5]

The temple is originally believed to have been built by the Pallavas during the 8th century. There are inscriptions dating back to the later half of the 9th century Pallava dynasty reign here. Local folklore claims that the temple is around 5000 years old. According to historian K.V. Soundararajan, the Rangantha temples in South India built during the 9th and 10th centuries have a systematic arrangement of subsidiary deities as seen in this temple along with the Appakkudathaan Perumal Temple at Koviladi, Sowmya Narayana Perumal temple at Thirukoshtiyur, Rajagopalaswamy temple at Mannargudi and Rangantha temple at Srirangapatna.^[6] There are inscriptions in the temple from the period of Kulothunga Chola I (107-1120 AD) indicating gift of 1000 kulis of land by Tiruvenkatadeva to the temple. The inscriptions from the eastern wall of the Vahanamandap indicates gift of 130 pons of gold by Veera Raghava Sadagoppa Jiyar, the thirteenth seer of Ahobila Mutt to the temple during 1630-75. There are inscriptions indicating gift of lands to the temple during the reign of Ramadeva Maharaya (1620–30), Narasimha Deva, Vira Venkatapathi Rayadeva Maharayar and Sri Venkatarayadeva Mahakavi, Kulothunga Deva and Rajendra I. There are also inscriptions referring to the gift of lands for conducting various festivals by other kings in the region like Maduranthaka Deva, Sadasiva Maharaya (1542–1570), Rama Deva Raya (1617–1632) and Venkata III (1632-42).^[7]

Most scholars believe that the major structures of the temple were built during 1409. There is an inscription on the Eastern wall in 1542 AD indicating grants to the temple by a private party.^[8]

The temple is under administration of Ahobila Mutt. It has five tiered Rajagopuram (main gate). There are separate shrines for Kanakavalli, Ganesha, Alwars, Gajalakshmi Thayaar. Here, the Lord married Vasumathi the daughter of a king Dharmasena. There are also shrines to Ganesha, Gopalan, Nammazhwar, Chakrattazhwar, Andal, Vedanta Desika, Ramanujacharyar, and Lakshmi Narasimhar.

The presiding deity Veeraraghava swamy is in a recumbent position (called Bhujanga sayanm) facing east. His right hand blesses the sage Salihotra and left hand in gnana mudra preaches to Brahma. The Vimanam (pyramidal roof over the sanctum) is called Vijayakoti Vimanam as it is a symbol of victory against Madhukaidapas asuras who were killed by Vishnu. The Thayar is called Kanakavalli (also known by the name Vasumati) and her shrine is located parallel to the sanctum. There are shrines of Azhwars, Ranganatha and Hanuman located around the sanctum in the first precinct. The sacred tank is called Hrutatapanasini.

The presiding deity Veeraraghava Perumal is believed to cure diseases of his devotees and hence he is called "Vaithiya Veeraraghavan". There is another legend that Lord Shiva got rid of his Brahmahathi Dosha after worshipping Vishnu in the place. There is a small shrine for Shiva in this temple premises.^[9] The temple tank, Hritayathabhanasini, is located to the West of the temple and is believed to have medicinal effects.^[7] There is an ornate four pillared black stone hall called Vellikizhamai mandapam where the festival image of the presiding deities are displayed every Friday.^[5]

Vishnu as Veera Raghavar is the presiding deity of the Veera Raghavar temple. He is also called Vaidya Veera Raghavar, in view of his ailment curing abilities. In this temple people submit small metal sheets with a specific human organ engraved on them as a request to god to cure the illness or problems with those organs. It is believed that those suffering from incurable diseases are cured if they worship the presiding deity. Devotees come here for marriage, progeny, and for relief from hardships. The water in the tank is considered more sacred than that of river Ganga. A dip in the tank is believed to relieve the devotee from sins he committed in thought as well as action. Abishekam, the sacred ablution to the presiding deity is done only with sandalwood oil. The temple is considered the Vaishnavite temple equivalent of healing abilities of the presiding deity to that of the Vaitheeswaran, the presiding deity of the Saivite Vaitheeswaran Kovil.^[10] Thousands of devotees take a holy dip during new moon days and also pour molasses into the temple tank.^[11]

The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Thirumangai alvar and Thirumalisai Alvar.^[3] The Azhwar has sung praise, imagining himself as a lady and Veeraraghava as his lover. The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book.^[12] Many Acharyas have also written songs on the various forms of Bhaktavatsala in this Temple.^[3] Ramalinga Swamigal is believed to have been cured off his stomach pain after worshiping in the temple. He glorified the presiding temple in his works in Potri Panchangam.^[5]

New Moon Day is auspicious for this Kshetram. During Fridays Thayaar will be taken to a separate mandapam for puja. Two annual festival are celebrated. Chitra Festival is also important here. Puliyodharai (Tamarind Rice), Dhadhyannam (Curd Rice), Pongal, Chakkarai Pongal, Vada, Adhirasam, Murukku are offered to Lord as Prasadam.

The temple follows the traditions of the Vadakalai sect of Vaishnavite tradition and follows paancharatram aagama. The temple priests perform the pooja (rituals) during festivals and on a daily basis. As at other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavaite community, a Brahmin sub-caste. The temple rituals are performed four times a day: Kalasanthi at 8:00 a.m., Uchikalam at 12:00 p.m., Sayarakshai at 6:00 p.m., and Ardha Jamam at 8:30 p.m. Each ritual has three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Bhaktavatsala Perumal and Kannamangai Thayar. During the last step of worship, nagaswaram (pipe instrument) and tavil (percussion instrument) are played, religious instructions in the Vedas (sacred text) and Nalayira Divya Prabandam are recited by priests, and worshippers prostrate themselves in front of the temple mast. There are weekly, monthly and fortnightly rituals performed in the temple.^[12]

During the Tamil month of Chittirai, Brahmotsavam, a 10-day festival is celebrated, the festival deity is taken in procession around the streets of the temple in different mounts each day and the float festival is celebrated on the last day. The other festivals associated with Vishnu temples like Krishna Jayanthi, Saturdays of Tamil month Puratassi, Navratri, Vaikunta Ekadasi and Vijayadasami are celebrated during the respective days.^[3]

The Lord’s abhishekam is performed only with sandalwood oil. Hrittapanasini spring is considered more sacred than the holy Ganga and it is believed that it cleanses devotees even from the very thinking of a sin.

Salt and pepper offered to the god is believed to cure diseases and restore good health to the devotee. Small metal form of parts of body and other symbols are available in the nearby shops and these are put in the hundial by devotees for curing particular disease. This sthala is also believed to bless people with putra Santana. The lord is popularly known as Vaidhya Veeraraghava Perumal.

Puliyodharai (Tamarind Rice), Dhadhyannam (Curd Rice), Pongal, Chakkarai Pongal, Vada, Adhirasam, Murukku are offered to Lord as Prasadam.

AdyayanaUtsavam and Anadhyayana Kalam:

Anadhyayana Kalam: Starts Kathigaiyil Karthigai (this friday evening)
   Thirumangai Azhvar Thirunakshatram.
   After performing daily aradhana and (evening utsavams in temple)
   then starts the Anadhyayana period.

Arulicheyal is not chanted at homes, during anadhyayana kalam,
except during dhanur masam we can chant Thirupalliyezhuchhi & Thiruppavai.

All the tanians, for acharyas and for prabhandams are chanted.

This is a good time to learn other sri sooktams by our acharyas
Emperumanar, PillaiLokachar, VedantaDesikan, Mamunikal and 
others acharyas.

AdyayanaUtsavam and Anadhyayana Kalam:  Information, background and reasons.

Azhvar's Prabhandam (Arulicheyal) is The Dravida Vedam.
LORD has assigned the Anadhyayana Kala for this Veda
to be followed by HIS devotees.

After Thirumangai Azhvar Started the AdyayanaUtsavam, LORD Ranganatha
commanded the Dravida Veda equal status as Samskrita Veda.

(PS: Dravida Veda is granted equal status as Samskrita Veda, but is 
even a step higher for many. The Right to Chant Dravida Veda is open to 
all devotees of the Lord and the meanings in Dravida Veda are direct, 
clear and concise)

LORD assigned Anadhyayana Kalam, during which time no one should recite the
Dravida Vedam, (unless it is chanted in Adyayana Utsavam for the LORD)
================================================================
In all the Dhivya Desams that follow tradition, Chanting of Dravida Veda is
restricted during the anadhyayana kalam, as per the Command of the LORD.

Tradition being followed in Srirangam, Kanchee Varadarajar and all Kanchee 
Kshetrams, Thirumalai, Thirunaryanapuram, Thiruvallikeni, and other Dhivya 
Desams : - 

On the day of Thirukkarthikai after the Purappadu and Thailakkappu, 
the pattolai is read from LORD to Nammazhvar.

The LORD commands ,
"I and my two Nacchiyars will be seated in the simmasana during the
pagal patthu and rappathu utsavam days and will listen to all Azhvar 
Arulicheyals.
Elsewhere, untill then, no one should recite them".  This is LORD's command.

Then starting the next day, none of the Azhvar prabhandams are recited.

During the nityapadis (daily recitals) only UpadesaRatnamalai is recited. 
Thiruvaimozhi Noothandhadhi is recited on the Thiruvadhirai and Moolam days. 

During the Sathumurai, the four + 8 verses of Thiruppallandu are not recited.
Even Thiruppallandu and Thiruppalliyezhuchi are not to be recited.

==============================================
Exemption is only during the Dhanur masam days. (Margazhi)
==============================================
ThiruppAvai is recited during the Dhanur masam.

After the Iyarppa Sathumurai is over, Thiruppallandu thodakkam is be done 
and then the regular recitation of all the prabhandams continues in the Temples.
===================================================================

Devotees who perform Nitya Aradhana at Homes, wait till Thai masam 
Hasta Nakshatram before resuming all Dravida VedaChantings at home.

==Background on Thiru Adyayana Utsavam=======================
The Tradition of Thiru Adhyayana Uthsavam was started by Thirumangai Azhvar.
========================================================
Thirumangai Azhvar started the tradition of Adhyayana Uthsavam
in Srirangam. 

ThirumangaiAzhvar would travel to Azhvar Thirunagari (tiruk kurugur)
and bring Swami Nammazhvar's Thirumeni to Sri Rangam 
on ShuklaPaksha Ekadasi (Vaikunta Ekadasi)

The next 10 days Swami Nammazhwar's prabhandhams were chanted
in front of Namperumal. Thirumangai Azhvar started this practice of 
chanting Nammazhvar's pasurams as a ten day event. 
This is what we call today as IrapPathu or Thiruvaimozhi Thirunaal. 
After the 10th day event (10 days after Vaikunta Ekadasi) 
Nammazhvar was taken back to Azhvar Thirunagari.  
He would arrive at Azhvar Thirunagari on the day: 
Star: hastam, month: thai. 

For the start of this ceremony Thirumangai Azhvar will start from 
Srirangam on the day of Karthigai Karthigai (his own thirunakshatram). 
Even till today this tradition is followed in most 
of the temples where the Kattiyakarar or the Sthalathar who 
has the traditional rights alongwith temple's Paricharakas goes 
to Swami Nammazhwar's shrine and reads the message from the Perumal. 
The day Swami Nammazhvar arrives in SriRangam 
was always the Sukla Paksha Ekadasi (Sri Vaikunta Ekadasi).

On this auspicious day, Swami Nammazhvar is adorned with Muthangi and 
Namperumal with Rathnangi. Starting from Ekadasi, next nine days, 
Sri Thirumangai Azhvar arranged to recite Swami Nammazhwar's prabhandhams 
in front of Namperumal. 

After the days of Sri Thirumangai Azhwar, the practice was slowly stopped. 
It was Sri Nathamunigal who restarted this practice.

After Thirumangai Azhvar's time, due to practical difficulties 
(of bringing Nammazhvar to Srirangam), a Thirumeni of Swami Nammazhvar 
was installed in SriRangam temple. 

After a few hundred years, Svami Ramanuja, revived and revitalized this 
ceremony. (as per the Thiruvullam of Nathamunugal)

Sri Ramanujar added ten days before the Ira Paththu and called them 
Pagal Paththu, and arranged that during these ten days prabhandhams 
of other Azhvars should be recited. 
Also Sri Ramanuja added one more day for Iyarpa.

Because, Sri Thirumangai Azhvar started it, the day before the Pagal Paththu
Uthsavam first day, Namperumal listens to ThiruNedunthandagam of 
Sri Thirumangai Azhvar. 
So, originally started as ten days festival by Sri Thirumangai Azhvar 
and was later modified as Twenty one days (+one day for
ThiruNedunthandagam) by Swami Emberumanar. 

Anadhyayana kalam starts during Karthigail Karthigai and normally ends on 
Thai hastham (Sri Koorathazhwan's thirunakshatram). 

srinivasa mangapuram.

The ancient temple of Sri Kalyana Venkateswara Swamy is located in Srinivasa Mangapuram, about 12 km to West Tirupati in Chittoor district.This ancient temple which is under the control of Archaeological Survey of India (ASI) is maintained by Tirumala Tirupati Devasthanams since 1967 and utsavams and rituals in this temple are being performed since 1981.
Today, Sri Kalyana Venkateswara Swamy temple is considered sacred, next to Tirumala temple. Those who are unable to make it to Tirumala can have darshan of Lord Sri Kalyana Venkateswara Swamy to fulfill their wish. As the name indicates, this temple carries significance for newlywed couples. Newlyweds offer prayers first in this temple as this is the place where Lord Sri Kalyana Venkateswara Swamy with Goddess Padmavathi Devi stayed for six months, just after their wedding.

TEMPLE LEGEND

After celebrating His marriage with Goddess Padmavathi, Lord Venkateswara did not return to Tirumala hills. But instead he visited the sage Agasthya's ashram to seek blessings. Over the wish of sage Agastya, Lord Venkateswara along with His consort stayed at his humble ashram which has now become the famous temple. The divine couple stayed here for six months.While returning to the Tirumala temple, Lord Venkateswara blessed the place with two boons-.
1. The newlyweds and elderly who are not able to visit Tirumala can get the same benefits through visiting Sri Kalyana Venkateswara Swamy Temple.
2. A devotee who takes part in the Kalyana utsasvam and ties a ‘kaappu’ on their hand, can find their best, most beloved life-partner or find new happiness from their existing relationship.

SRI KALYANA VENKATESWARA SWAMI TEMPLE, SRINIVASA MANGAPURAM SEVA DETAILS

SNo	NAME OF THE SEVA/UTSAVAMS	NO.OF PERSONS ALLOWED	TIME	DAYS	AMOUNT OF EACH TICKET IN RS
Daily Sevas
1	SUPRABATHAM	ONE	5.00 AM 4.00 AM (ON FRIDAY)	EVERY DAY	10/-
2	THOMALA SEVA	ONE	6.30 AM 8.30 AM (ON FRIDAY)	EVERY DAY	10/-
3	Sahasranama Archana	ONE	7.30 AM	EVERY DAY	10/-
4	Nithyabhishekam - permanent	TWO	11.00 AM	EVERY DAY	500/-
5	ARJITAH BRAHMOTSAVAM	TWO	12.30 PM	EVERY DAY	100/-
6	ARCHANA & HARATHI	ONE	DURING SARVA DARSHANAM	EVERY DAY	5/-
7	SPECIAL ENTRANCE	ONE	DURING SARVA DARSHANAM	EVERY DAY	5/-
8	EKANTHA SEVA	ONE	8.00 PM	EVERY DAY	10/-
9	VEDA ASEERVACHANAM	TWO	DURING SARVA DARSHANAM	EVERY DAY	516/-
WEEKLY SEVAS
10	SWARNA PUSHPARCHANA	TWO	09.30 AM	TUESDAY	516/-
11	ASTOTHARA SATA KALASA ABHISHEKAM	TWO	08.30 AM	WEDNESDAY	516/-
12	THIRUPPAVADA SEVA	ONE	08.30 AM	WEDNESDAY	516/-
13	ABHISHEKAM	ONE	06.00 AM	FRIDAY	500/-
14	VASTRALANKARA SEVA	TWO	06.00 AM	FRIDAY	7,000/-
MONTHLY SEVAS
15	UNJAL SEVA (BIRTH STAR OF LORD SRAVANA NAKSHTRAM)	TWO	5.30 PM	SRAVANA NAKSHTRAM	116/-
ANNUAL SEVAS
16	SAKSHATKARA VAIBHAVAM	JULY
17	VASANTHOTSAVAM( PER DAY)	TWO	DURING MAY /JUNE		516/-
18	PAVITROTSAVAM (PER DAY)	TWO	DURING OCTOBER/NOVEMBER		516/-
19	PUSHPA YAGAM	TWO	MARCH		516/-
PERMANENT SEVAS
20	SASWATHA NITHYA ARCHANA	THE GRIHASTHA OF THE PERMANENT SEVAS WILL BE ALLOWED TO PARTICIPATE IN NITHYA ARCHANA			1650/-
Note: Pilgrims, who wish to perform abhishekam are requested to obtain the seva tickets at least one day in advance at Sri Kalyana Venkateswara Swamy temple, Srinivasa Mangapuram, Tirupati. For further details, please contact Temple no-0877-2264588. You can also contact TTD Call Centre 0877-2277777, 0877-2233333 (24/7).