Venkateswara Temple is a landmark Vaishnavite temple situated in the hill town of Tirumala at Tirupati in Chittoor district of Andhra Pradesh, India. The Temple is dedicated to Lord Sri Venkateswara, an incarnation of Vishnu, who is believed to have appeared here to save mankind from trials and troubles of Kali Yuga. Hence the place has also got the name Kaliyuga Vaikuntham and the Lord here is referred to as Kaliyuga Prathyaksha Daivam. The temple is also known by other names like Tirumala Temple, Tirupati Temple, Tirupati Balaji Temple. Lord Venkateswara is known by many other names: Balaji, Govinda, and Srinivasa.
Tirumala Hills are part of Seshachalam Hills range. The hills are 853 metres (2,799 ft) above sea level. The Hills comprises seven peaks, representing the seven heads of Adisesha. The temple lies on the seventh peak -Venkatadri, on the southern banks of Sri Swami Pushkarini, a holy water tank. Hence the temple is also referred to as “Temple of Seven Hills”. Tirumala town covers about 10.33 sq mi (26.75 km2) in area.
The Temple is constructed in Dravidian architecture and is believed to be constructed over a period of time starting from 300 AD. The Garbagruha (Sanctum Sanctorum) is called AnandaNilayam. The presiding deity, Venkateswara, is in standing posture and faces east in Garbha gruha. The temple follows Vaikhanasa Agama tradition of worship. The temple is one of the eight Vishnu Swayambhu Kshetras and is listed as 106th and the last earthly Divya Desam. The Temple premises had two modern Queue complex buildings to organize the pilgrim rush, Tarigonda Vengamamba Annaprasadam complex for free meals to Pilgrims, hair tonsure buildings and a number of pilgrim lodging sites.
It is the richest temple in the world in terms of donations received and wealth. The temple is visited by about 50,000 to 100,000 pilgrims daily (30 to 40 million people annually on average), while on special occasions and festivals, like the annual Brahmotsavam, the number of pilgrims shoots up to 500,000, making it the most-visited holy place in the world. In 2016, it was reported that 27.3 million pilgrims visited the temple.
It is around 435 km (270.3 mi) from Vijayawada, 571.9 km (355.4 mi) from Hyderabad, 138 km (85.7 mi) from Chennai, 291 km (180.8 mi) from Bangalore, and 781.2 km (485.4 mi) from Visakhapatnam
There are several legends associated with the manifestation of the Lord in Tirumala. According to one legend, the temple has a murti (deity) of Lord Venkateswara, which it is believed shall remain here for the entire duration of the present Kali Yuga.
Legend of Tirumala
Tirumala Sri Venkateswara Temple at Tirupati in the Indian state of Andhra Pradesh is the most famous Vaishnavite temple in the world. The presiding deity of Vishnu here is referred to as Venkateswara. There are many legends regarding this temple. Sri Venkatachala Mahatyam is the most accepted legend among these, which provides the history of the temple across the various yugas. This place had also been mentioned in many puranas. It has been said as “Venkatadri samasthanam Brahmande nasti kinchana, Venkatesha samodevo na bhuto na bhavishyati” which literally translates as There is no place in the entire Universe which is equal to Tirumala and there is no other God equal to Venkatesha in the past, present or will be in the future.
Tirumala as Varaha Kshetra
As per Varaha Purana, during Satya Yuga, Vishnu rescued Earth which was taken over by Hiranyaksha to Patala Loka (underworld) in the form of Adi Varaha – a wild boar with tusks. He fought a fierce duel with Hiranyaksa and killed him. He then slashed the water and brought up the Earth on his tusks. Brahma, the Devas and the sages extolled Adi Varaha’s virtues, by chanting the Vedic mantras. They prayed to Him to re-establish the Earth as before. Adi Varaha obliged them, and called upon Brahma to recreate the world. He expressed his desire to reside on the Earth to protect its people. He commanded his vahana, Garuda to fetch Kridachala (an extensive natural hill with lofty peaks, embedded with gold and precious stones, and which resembled Adisesha in shape) from Vaikuntam. Garuda brought Kridachala and deposited it on a sacred spot (to the East of Swami Pushkarini) chosen by Adi Varaha. Brahma and the other holy personages requested the fearsome-looking Adi Varaha to assume a tranquil and composed look, and rest on the hill to protect men and grant boons to people unable to reach God through Dhyana Yoga (meditation) and Karma Yoga (doing one’s own duty). Adi Varaha appeared with four arms and a white face. He was adorned with jewels and accompanied by Bhudevi. He resolved to stay at Venkatadri, under a divya vimana, to grant the prayers of men.
Legend of the Seshachalam Hills
It is believed that the origins of the Tirumala Hills(Seshachalam Hills) lies in a contest between Vayu (the wind god) and Adisesha (the first serpent). During Dvapara Yuga, Adisesha blocked Vayu from entering Vaikuntam as Lord Vishnu was in the company of his consort, Lakshmi. An incensed Vayu challenged Adisesha to a fight to decide the stronger between them, Vayu was tasked with trying to blow off Adisesha from the holy Meru mountain while adisesha was asked to protect the peak with his hood. After a long time, Vayu appeared to yield and Adisesha lifted his hoods assuming that he had won the contest. Vayu then blew away one of the peaks. The peak landed near the Swarnamukhi river and is currently known as Seshachalam hill. A variant to the legend is that the contest created pandemonium on earth and Brahma, Indra and other gods pleaded with Adisesha to relent. When Adisesha obliged, the peak (Ananda hill) and Adisesha were blown off Meru and landed near the banks of river Swarnamukhi. When Adisesha was dejected with his defeat, the Gods converted Adisesha into the seven hills with the hood named as Seshadri hill or Seshachalam hill or Venkatadri hill. Another variant to the story is: Adisesha, fatigued by the contest was instructed by Lord Vishnu to rest on Earth in a place that he chose for his stay in Kali Yuga.
Legend of Venkateswara
In the Kali Yuga, rishis performing yagna sought the advise of celestial sage Narada on which of the Trimurti should be selected for offering the fruits of the yagna. Narada suggested that the wise sage Bhrigu should be allowed to decide after he met the Trimurtis. The sage who had an extra eye in the sole of his foot visited Lord Brahma and Lord Shiva and went un-noticed in both these locations. He cursed Brahma that no temple sans one will worship Brahma and cursed Shiva that temples on Earth will worship him as Lingam.
When Sage Bhrigu visited Lord Vishnu who was in a private meeting with His wife Goddess Lakshmi, He failed to immediately receive and honour the sage and the sage felt humiliated and angry by this act. Sage Bhrigu kicked Lord Vishnu on the chest, to which Vishnu did not react and instead apologized to the sage by massaging his feet. During this act, he squashed the extra eye that was present in the sole of Bhrigu’s foot. The extra eye is believed to represent the sage’s false egotism. The sage then realised his grave mistake and begged forgiveness from Lord Vishnu. Lord Vishnu’s chest is significant as the abode of Goddess Lakshmi. The Goddess felt highly insulted at the sage’s misdemeanour and Lord Vishnu’s silence at the act, and left Lord Vishnu’s heavenly abode (Vaikunta).
Goddess Lakshmi on leaving the Vaikuntham comes to Varaha Kshetra and does intense penance for 12 years. The Gods, terrified with her intensity, mollified her into returning to Vaikuntam with the promise that the site of her penance would bear Goddess Padmavathi (Alamelu Manga Devi) as a reincarnation of Goddess Lakshmi during the rule of Akasa Raja.
Vishnu leaving vaikuntam
After the departure of Goddess Lakshmi, Lord Vishnu left Vaikuntham and took his abode in an ant-hill on the Venkata Hill under a tamarind tree beside a Pushkarini. Lord Brahma and Shiva, taking pity on the condition of Vishnu, made up their mind to assume the forms of a cow and calf to serve him. Surya – Sun God informed Lakshmi of this and requested her to sell the cow and calf to the king of the Chola country assuming the form of a cowherdess.
Curse of chola king
The Chola king sent the cow and its calf to graze on the Venkata Hill along with his herd of cattle. Discovering Lord Vishnu in the ant-hill, the cow everyday emptied her udder over the ant-hill and thus fed the Lord. Over a period of time, the queen noticed that the cow did not yield any milk and chastised the cowherd severely.
The cowherd investigating the cause, followed the cow and discovered the cow emptying her udder over the ant-hill. In his anger, the cowherd aimed a blow with his axe on the head of the cow but struck God who rose from the ant-hill to receive the blow and save the cow. On seeing Lord Vishnu bleeding, the cowherd fell down and died. On the death of the cowherd, the cow returned to the king with blood stains on her body, bellowing in the presence of the Chola King. An anxious king followed the cow to the scene of the incident. Near an ant-hill, the King found the cowherd lying dead on the ground.
While the King stood wondering how it had happened, the Lord rose from the ant-hill and cursed the king to become an Rakshasa (Demon) for the fault of his servant. Entreated by the king who pleaded innocence, the Lord blessed him by saying that His curse would end when He was adorned with the Kireetam (crown) presented by Akasa Raja at the time of His marriage with Sri Padmavati. To atone the sins of raising the axe against the Lord, the cowherd’s atma (spirit) received the boon that he and his descendants would have the pleasure of opening the door in the Lord’s temple in due time.
In due time, the Chola king was reborn as Akasa Raja and though he ruled well, he had no children born to him. When he conducted yagna and was tilling the ground, he found a baby in a lotus flower and named her Alamelumanga (Lady born in Lotus petals) and adopted her as his daughter. Lord Vishnu reincarnated as Srinivasa (or presented himself after penance in the ant-hill) as the son of elderly woman-saint Vakula Devi. Vakula Devi was Yasoda in her previous birth, Lord Krishna’s foster-mother and was unhappy in that life for not seeing his marriage. As per the boon received from Krishna, she was reborn as Vakula Devi.
In course of time Princess Padmavati grew up into a beautiful maiden and was visited by Saint Narada. On reading her palm, he foretold that she was destined to be the spouse of Lord Vishnu himself. In due time, Lord Srinivasa on a hunting trip was chasing a wild elephant in the forest. The elephant led him into a garden where Princess Padmavati and her maids were present .The sight of the elephant frightened them and their Princess. When Lord Srinivasa appeared in front of the Elephant, it immediately turned round, saluted the Lord and disappeared into the forest. Lord Srinivasa noticed princess Padmavathi and enquired about her from her maids. Enthralled by her, Lord Srinivasa lost interest in other activities and confided in Vakula Devi on his love for Padmavathi. He also revealed his identity as Lord Vishnu as well as told her about her past life as his foster-mother Yasodha.
Marriage of Srinivasa & Padmavathi
Vakula devi leaves her hermitage to approach Akasa Raja with her proposal of marriage between Lord Srinivasa and Padmavathi. In the mean time, the restless Lord came to the city in the disguise of a fortune-teller. Princess Padmavathi also fell in love with Lord Srinivasa and fell ill after returning to the Palace. Unable to diagnose her ill-health, the maids invited the fortune-teller into the palace to foretell the future of the princess. When the fortune-teller revealed that Padmavathi was born to marry Lord Vishnu in his current avatar as Lord Srinivasa, she recovered. As the king heard of this news, Vakula announced herself to the King and asked for his daughter’s hand in marriage to her son, Lord Srinivasa. The overjoyed king agreed and his advisor Bhrihaspati wrote the invitation for the wedding between the two avatars.
Lord Srinivasa called for a conference of the Gods to win their consent for His marriage with Princess Padmavati. The Lord also obtained a heavy loan from Kubera, god of wealth in Hindu Mythology towards expenses for the wedding as well as provide proof of his wealth.
In about 6 months after this celestial marriage, MahaLakshmi comes to know that her husband married again and comes to see him in disbelief. It is said that the Lord turns into Stone right when he is encountered by Mahalakshmi and Padmavathi. Lord Brahma and Shiva appear before the confused queens and explain the main purpose behind all this – The Lord’s desire to be on the 7 hills for the emancipation of mankind from the perpetual troubles of Kali Yuga. Goddesses Lakshmi and Padmavathi also turn into stone idols expressing their wish to be with their Lord always. Lakshmi stays with Him on His Chest on the left side while Padmavathi rests on His Chest’s right side.
Rangadasa was a staunch devotee of Vishnu and in the course of his pilgrimage, joined Sage Vaikhanasa Gopinatha, who was going up the Tirumala Hill for the worship of the Lord. This was after the Lord had settled the Adivaraha region. After bathing in the Swami Pushkarini, Rangadasa viewed Lord Vishnu beneath a tamarind tree. However Lord Vishnu was exposed to the sun, wind and rain and was only protected by the extended wings of Garuda. Rangadasa raised a rough wall of stones around the deity, and started supplying flowers to Gopinatha everyday for Vishnu’s worship. One day, Rangadasa was distracted by a Gandharva king and his ladies and forgot to supply flowers to Gopinatha for Vishnu’s worship. The Lord then revealed Himself and told Rangadasa that he had not been steadfast and had succumbed to temptation. However, in acceptance of Rangadasa’s devoted service to Him till then, the Lord blessed Rangadasa that he would be reborn as an affluent ruler of a province and would enjoy the earthly pleasures. He would continue to serve the Lord, construct a beautiful temple with a vimana and high surrounding walls, and thereby earn eternal glory.
Soon the site was forgotten and an ant-hill formed over the temple. This is reputed to be the same ant-hill in which Lord Srinivasa resided later after descending from Vaikuntam.
Temple for Venkateswara
Rangadasa was reborn as Tondaman, the son of the royal couple, Suvira and Nandini. Tondaman enjoyed a pleasurable life as a young man. One day, he set out on a hunting expedition on the Tirumala Hill, and with the help of a cow-herd, saw Vishnu under the tamarind tree. Tondaman returned home, deeply affected by the vision of Vishnu. Tondaman later inherited his father’s kingdom, Tondamandalam. In accordance with the directions given by Adivaraha to a forester, Tondaman constructed a prakaram(closed precincts of a temple) and dvara gopura, and arranged for regular worship of the Lord as per Vaikhanasa Agama.
Lord Venkateswara appeared in the dream of Thondaman and asks him to build a temple for him where he turned into stone. So comes into being the temple for Venkateswara on the seventh hill, named Venkatadri (Venkata Hill) at present day Tirumala-Tirupati.
Mention in Vedas
Discovery of the Venkateswara deity is described as an act of divine providence: There was a huge anthill at Tirupati, and one day a local farmer heard a voice from the heavens asking him to feed the ants. By chance the local king heard the voice and began supplying milk for the ants himself. His compassion resulted in the liquid uncovering the magnificent idol of Venkateswara hidden within the anthill.
Srivaishnavite tradition opines that the Rig Veda verse X.155.1 makes an indirect reference to the temple. One such translation goes as:
“ The person, devoid of wealth and vision, is implored to go to the hill which burns up all evil (vikata for Venkata) and drives away all obstacles to peace and prosperity. The call of the rishi Sirimbitha has obviously not gone in vain. ”
Thondaiman, ruler of Thondaimandalam(present day Kanchipuram and the surroundings), is believed to have first built the temple after visualizing Lord Vishnu in his dream. He built the Gopuram and the Prakhara, and arranged for regular prayers to be conducted in the temple. Later on, the Chola dynasty vastly improved the temple and gave rich endowments. To date, the various scripts are still seen inscribed upon the temple prakara walls. The Sangam literature such as that of Silapadikaram and Satanar Manimekalai, dated between 500BC and 300AD, mentions Thiruvengadam (now named Tirupati) by the appellation “Nediyon Kunram” as the northernmost frontier of the Tamil kingdoms. In fact, a fairly detailed description of the deity is given in lines 41 to 51 of Book 11 of the Silapadikaram. Again, the appellation “Nediyon” for the deity occurs in the following verses:
“ High on Vengadam’s towering crest, with
flowing streams in flood,
Betwixt the effulgent glory, of shining Sun and Moon,
Like unto a blue cloud in lightning dresst In all the brilliance of rainbow dight, The Red-eyed great One, majestic stands
In dress of flowery brilliance with garland bright,
One lotus hand with fearsome disc adorned, and milk white conch (the other held).”
Puranic literature which was composed roughly around the post-Mauryan and early-Gupta era also mentions Tirupati as the Aadhi Varaha Kshetra. The Puranas associate the site with Lord Varaha, a Dashavatara of Lord Vishnu. The Varaha shrine holds great importance in Tirupati and is said to be older than the main sanctum of Venkateswara. There is also the Ranga Mandapam, which is to the left side of the temple as one enters.
Srivari Brahmotsavam is the most important annual festival celebrated at Sri Venkateswara Temple. The event is conducted for nine days during Hindu Calendar month of Āśvina which falls in between the English months September and October. As per the legend it is believed that Lord Brahma will descend to the earth to conduct this festival and hence the festival got the name Brahmotsavams, meaning an utsavam(festival) performed by Brahma. Sri Venkteswara Sahasranamastotra has references to Brahma performing the festival. To resemble this even now a small empty chariot will move ahead of the processions of the Venkateswara’s processional deity Malayappa.
History of the temple
The first recorded endowment was made by Pallava queen Samavai in the year 966 CE. She donated many jewels and two parcels of land (one 10 acres and other 13 acres) and ordered to use the revenues generated from that land to be used for the celebration of major festivals in the temple. The Pallava dynasty (9th century), the Chola dynasty (10th century), and Vijayanagara pradhans (14th and 15th centuries) were committed devotees of Lord Venkateswara. The temple gained most of its current wealth and size under the Vijayanagara Empire, with the donation of diamonds and gold. In 1517, Vijayanagara Emperor Krishnadevaraya, on one of his many visits to the temple, donated gold and jewels, enabling the Ananda Nilayam (inner shrine) roofing to be gilded. After the decline of Vijayanagara Empire, leaders from states such as the Kingdom of Mysore and the Gadwal Samsthanam worshiped as pilgrims and gave ornaments and valuables to the temple. Maratha general Raghoji I Bhonsle (died 1755) visited the temple and set up a permanent administration for the conduct of worship in the temple.
After the dusk of Vijayanagara Empire, the temple went into the hands of Golconda in July 1656 and then it was under the French for a short period of time and under Nawab of Carnatic till 1801 CE. With the advent of British during the early 19th century, the management of the temple passed to hands of East India Company, who accorded special status to temple and avoided interference in temple activities. Madras government passed Regulation seven of 1817, which passed the temple to Board of Revenue through collector of North Arcot District. In 1821, Bruce of England had drawn rules for the management of Temple which is referred to as Bruce’s Code.
In 1843 the East India Company transferred the Administration of Temple along with other Temples in Tirupati to Mahants of Hathiramji Muth, who acted as Vicaranakartas. It was under the rule of Mahants for six generations until 1933 when Tirumala Tirupati Devasthanams was formed as a result of the TTD Act in 1933. The Act of 1933 was superseded by Madras Hindu Religious and Charitable Endowment Act of 1951. Again in 1966, the temple was placed under direct control of Andhra pradesh State Endowments Department, with Andhra Pradesh Charitable and Hindu Religious Institutions and Endowments act. In 1979, act of 1966 was rolled back with new Tirumala Tirupati Devasthanams act, where temple administration was vested to a committee consisting of Executive officer, Chairman and two other members nominated by Government of Andhra Pradesh.
The temple bears as many as 640 inscriptions in Kannada, Sanskrit, Tamil, Telugu languages. There is a unique collection of about 3000 copper plates on which the Telugu Sankirtanas of Tallapaka Annamacharya and his descendants are inscribed. This collection forms a valuable source of material for a historical linguist in Telugu apart from its importance to musicologists.
Dwarams and Prakarams
There are three Dwarams(entrances) which lead to Garbhagriha from outside. Mahadwaram also known as padikavali is the first entrance which is provided through Mahaprakaram(outer compound wall). A 50 feet, five storied Gopuram(Temple tower) is constructed over this Mahadwaram with seven Kalasams at its apex. Vendivakili(Silver Entrance) also known as Nadimipadikavali is the second entrance and is provided through SampangiPrakaram(Inner compound wall). A three storied Gopuram is constructed over Vendivakili with seven Kalasams at its apex. Bangaruvakili(Golden Entrance) is the third entrance which will lead into Garbhagriha. There are two tall copper images of the Dvarapalakas Jaya-Vijaya on either side of this door. The thick wooden door is covered with gold gilt plates depicting the Dasavathaaram of Vishnu.
Circumambulation around Sanctum sanctorum in the temple or deities is called Pradakshinam. There are two circumbulation paths in the temple. The first one is area between Mahaprakaram and sampangiprakaram. This path known as Sampangipradakshinam has many Mandapas, Dwajasthambam, Balipeetam, Kshetrapalika sila, prasadam distribution area etc. The Vimanapradakhinam is the second pradakshinam, which circumbulates Ananda Nilayam Vimanam. This path has sub-shrines dedicted to Varadaraja and Yoga Narasimha, Potu(main kitchen), Bangaru Bavi(golden well), Ankurarpana Mandapam, Yagasala, Nanala (coins and Notla (Paper notes) Parkamani, Almyrah of Sandal paste (Chandanapu ara), cell of records, Sannidhi Bhashyakarulu, Lords’s hundi and the seat of Vishvaksena.
Anandanilayam vimanam and Garbhagriha
Garbhagriha is the Sanctum sanctorum where the presiding deity Lord Venkateswara resides along with other small deities. Golden Entrance leads to Garbhagriha. There are two more doors in between Bangaruvakili and Garbhagriha. The deity will be in a standing posture with four hands one in varada posture, one placed over thigh and other two holding Shanka and Sudarshana Chakra. The deity is decorated with precious ornaments. The deity bears Goddess Lakshmi on the right chest and Goddess Padmavathi on the left. Pilgrims are not allowed to enter the Garbhagriha(beyond Kulasekharapadi (path))
Ananda Nilayam Vimanam is the main Gopuram constructed over ‘Garbhagriha. This is a three storied Gopuram and has single Kalasam at its apex. It was covered with gilt copper plates and covered with a golden vase. There are many deities of gods carved over this Gopuram. On this Gopuram, there is a deity of Venkateswara known as “Vimana Venkateswara” which is believed to be exact replica of deity inside Garbhagriha.
Deities in the temple
Pancha berams – As per Vaikanasa agamas, Venkateswara is represented by five deities(berams) including the Moolavirat which are together referred to as Pancha beramulu(Pancha means five;Beram means Deity). The five deities are Dhruva Beram(Moolavar), Kautuka Beram, Snapana Beram, Utsava Beram, Bali Beram. All the pancha berams are placed in the Garbha griha under Ananda Nilayam Vimanam.
Moolavirat or Dhruva Beram – In the centre of Garbha griha, under the Ananda Nilayam Vimana, the Moolavirat of Venkateswara is seen in standing posture on lotus base, with four arms, two holding Shanka and Chakra and one in Varada posture and other in Kati posture. This deity is considered the main source of energy for the temple and adorns with Namam and jewels including vajra kiritam(diamond crown), Makarakundalams, Nagabharanam, Makara Kanti, Saligrama haram, Lakshmi haram. Venkateswara’s consort, Lakshmi will be staying on the chest of the Moolavirat as Vyuha Lakshmi.
Bhoga Srinivasa or Kautuka Beram – This is a small one-foot (0.3 m) silver deity which was given to the temple in 614 AD by Pallava Queen Samavai for conducting festivals. Bhoga Srinivasa is always placed near the left foot of Moolavirat and is always connected to the main deity by a holy Sambandha Kroocha.This deity will receive many daily sevas(pleasures) on behalf of Moolavar and hence known as Bhoga Srinivasa(In Telugu: Bhoga means Pleasure). This deity receives Ekanthaseva daily and SahasraKalasabhisheka on Wednesdays.
Ugra Srinivasa or Snapana Beram – This deity represents the fearsome(Telugu: Ugra means angry) aspect of Lord Venkateswara. This deity is the main processional deity until 1330 CE when it was replaced by Malayappa swami deity. Ugra Srinivasa remains inside the sanctum sanctorum and comes out on a procession only one day in a year: on Kaishika Dwadasi, before the sunrise. This deity receives daily abhishekam on behalf of Moolavirat, giving the name Snapana Beram(Sanskrit: Snapana means cleansing)
Malayappa swami or Utsava Beram – Malayappa is the processional deity(Utsava beram) of the Temple and is always flanked by the deities of his consorts Sridevi and Bhudevi. This deity receives all festivals like Brahmotsavams, Kalyanotsavam, Dolotsavam, Vasanthotsavam, Sahasra deepalankarana seva, Padmavati parinyotsavams, pushpapallaki, Anivara asthanam, Ugadi asthanam etc.
Koluvu Srinivasa or Bali Beram – Koluvu Srinivasa represents Bali Beram. Koluvu Srinivasa is regarded as the guardian deity of the temple that presides over its financial and economic affairs. Daily Koluvu seva(Telugu: Koluvu means engaged in) will be held in the morning, during which, the previous day’s offerings, income, expenditures are notified to this deity, with a presentation of accounts. Panchanga sravanam also will be held at the same time during which that particular days Tithi, sunrise and sunset time, nakshatra are notified to the Venkateswara.
Other Murtis – Along with Pancha berams, garbha griha also hosts panchaloha deities of Sita, Rama, Lakshmana, Rukmini, Sri Krishna swamy, Chakratalwar. The temple hosts the deities of Garuda, Yoga Narasimha, Varadaraja, Kubera, Bedi Anjaneya in their respective sub-shrines. The temple also host the deities of Anantha, Garuda, Viswaksena, Sugriva, Ramanuja. Vimana Venkateswara is the exact replica icon of Venkateswara carved on the Ananda Nilayam Viamana’s second tier north west corner.