Teppotsavam

Tirupati, Andhra, Pradesh India.

 Teppotsavam at Pushkarini

Teppotsavam, Tirupati Overview

Tirumala Tirupati Teppotsavam otherwise called as the float festival is one of the most popular boat festival held at the Krishna Temple at Tirupati. Falling every year in the month of Chaitra (March) according to the Hindu Calendar, the celebrations are held on a grand scale for five days. Amidst the chants hailing Lord Govinda, the Teppotsavam is a spectacular display of culture, religion, tradition and devotion of devotees. The festival takes place at the Tirumala Venkateswara Temple in Andhra Pradesh and will be held on the 17th of March 2019.

Dates of Teppotsavam

In 2020 the event is slated to begin on 9th March and extend till 13th March. The Teppotsavam is a five-day festival held in the Hindu month of Phalguna or Chaitra (depending on the date), which occurs in February-March. The days leading up to Phalguna Pournami (full moon day) are hailed as the Teppotsavam days. The five days are according to the lunar calendar, as follows – Ekadasi, Dvadasi, Trayodashi, Chaturdashi and Pournami. The dates in the Gregorian calendar vary every year. In 2019 the festival was held between 17th March and 21st March.

The processions are held in the evening, usually between 7:00 PM and 8:00 PM. The hour-long event begins at the holy tank.

Teppotsavam Tickets

Day: INR 500

Arjitha Seva: INR 200

Devotees are expected to book the time of their darshan in advance, and online bookings on the Tirumala Tirupati Devasthanam website are preferred. You are expected to carry a proof of identity to the venue after booking your slot online. Bookings open 90 days before the commencement of the festival. You must assemble 40 minutes before the event begins, to verify credentials.

The Teppotsavam Seva is priced at INR 500 per person per day. Devotees are given offerings of silk garments, a blouse piece and prasadam as part of the Seva. The seva or prayer following the Teppotsavam is called Arjitha Seva. This includes prasadam too. The famed Tirupati laddu is lip-smackingly delicious! This sweet meat is made from ghee, sugar, raisins, cashews and gram flour, and is a must-have here!

On each day leading up to the grand finale, different floats are led to the Srivari Pushkarini, the divine tank. The idols of the deities are called Utsav Murtis, as they are specially designed to be brought outside the sanctum. The idols are carried around the temple complex through the mada streets, which lie just outside the main building. After circumambulating the tank, the Murtis are mounted on colourfully decorated floats and carried out to the middle of the tank to the Vasantha Mandapam. This Mandapam is a four-pillared structure built in the Pushkarini, where special prayers are held.

On Ekadasi, the first day, a decorated float bearing Lord Rama, his divine consort Lady Sita and Lord Lakshmana and Lord Hanuman are taken out to the tank. As the procession completes three rounds around the mada streets, onlookers are treated to soothing chants of the Holy Scriptures and majestic music from local musicians. 

Why is the cow important to Hindus?

Millions of Hindus revere and worship cows. Hinduism is a religion that raises the status of Mother to the level of Goddess. Therefore, the cow is considered a sacred animal, as it provides us life sustaining milk. The cow is seen as a maternal figure, a care taker of her people. The cow is a symbol of the divine bounty of earth.

Lord Krishna, one of the most well known of the Hindu deities is often depicted playing his flute amongst cows and dancing Gopis (milkmaids). He grew up as a cow herder. Krishna also goes by the names Govinda and Gopala, which literally mean “friend and protector of cows.” It is considered highly auspicious for a true devotee to feed a cow, even before eating breakfast oneself.

Kamadhenu, the sacred cow which grants all wishes and desires, is an integral part of the entire Indian culture. This divine cow, which lives in swargalok (heaven), emerged from the ocean of milk (kshira-sagar) at the time of samudra-manthan (the great churning of the ocean by the gods (suras) and demons (asuras). It was presented to the seven sages by the Gods, and in course of time came into the possession of Sage Vasishta.

In Hinduism, the cow is revered as the source of food and symbol of life and may never be killed. However, many non-Hindus interpret these beliefs to mean that Hindus worship cows. This is not true. It is more accurate to say the cow is taboo in the Hindu religion, rather than sacred. This is just one example of the misunderstandings people have about the Hindu faith.

Furthermore, cows do not have an especially charmed life in India. Sometimes people around the world see images of India in print or on television, or they travel there, and see cows in public places, unfenced and unrestrained. From such scenes, they conclude that Indians consider cows gods, but this is a false idea and below you will find clarification on this subject.

History of the "Sacred" Cow

In ancient India, oxen and bulls were sacrificed to the gods and their meat was eaten. But even then the slaughter of milk-producing cows was prohibited. Verses of the Rigveda refer to the cow as Devi (goddess), identified with Aditi (mother of the gods) herself.

Even when meat-eating was permitted, the ancient Vedic scriptures encouraged vegetarianism. One scripture says, "There is no sin in eating meat... but abstention brings great rewards." (The Laws of Man, V/56). (Go here to learn about The Vedas.)

Later, in the spiritually fertile period that produced Jainism and Buddhism, Hindus stopped eating beef. This was mostly like for practical reasons as well as spiritual. It was expensive to slaughter an animal for religious rituals or for a guest, and the cow provided an abundance of important products, including milk, browned butter for lamps, and fuel from dried dung.

Some scholars believe the tradition came to Hinduism through the influence of strictly vegetarian Jainism. But the cow continued to be especially revered and protected among the animals of India.

By the early centuries AD, the cow was designated as the appropriate gift to the brahmans (high-caste priests) and it was soon said that to kill a cow is equal to killing a brahman. The importance of the pastoral element in the Krishna stories, particularly from the 10th century onward, further reinforced the sanctity of the cow.

Cow-Related Practices

The cow remains a protected animal in Hinduism today and Hindus do not eat beef. Most rural Indian families have at least one dairy cow, a gentle spirit who is often treated as a member of the family.

The five products (pancagavya) of the cow — milk, curds, ghee butter, urine and dung — are all used in puja (worship) as well as in rites of extreme penance. The milk of the family cow nourishes children as they grow up, and cow dung (gobar) is a major source of energy for households throughout India. Cow dung is sometimes among the materials used for a tilak - a ritual mark on the forehead. Most Indians do not share the western revulsion at cow excrement, but instead consider it an earthy and useful natural product.

Despite their sacred status, cows don't seem very appreciated in India. Visitors are often surprised to see them walking neglected around city streets, living on garbage from the gutters. But the cow is honored at least once a year, on Gopastami. On this "Cow Holiday," cows are washed and decorated in the temple and given offerings in the hope that her gifts of life will continue.

Sources

1.     John Bowker, ed., Oxford Concise Dictionary of World Religions (2000).

2.     "sanctity of the cow." Encyclopædia Britannica (2007). Encyclopædia Britannica Online.

3.     The Complete Idiot's Guide to Hinduism, p. 60.

4.     "Why is the Cow 'Sacred?'" by "Jane (USA)" at Indiayogi.com

 Main Temples and Holy Places of Mathura, Uttar Pradesh

Dvarkadhish Temple

Kesavadeva Temple, Jami and Katra Masjids (mosques)

Vrindavan – The City Of Temples

Vrindavan, around 15 km from Mathura, is a little town and a major place of pilgrimage on the banks of Yamuna. Attracting about 500 000 pilgrims every year, mainly during major festivals like Janmashtami, Holi and Radhashtami, it is noted for its numerous temples, both old and modern, big and small (allegedly 5000 altogether). Vrindavan is synonymous with the childhood pastimes of Sri Krishna.

Vrindavan is also the center for various Vaishava groups. In a centuries-old tradition Hindu widows have been coming to live out the rest of their lives in Vrindavan. They are expected to shed all physical adornments, including long hair, wear only white cotton saris and lead an austere lifestyle. In Vrindavan there are thousands of widows coming mostly from Bengal. They begin their day by bathing in the Yamuna and congregate at ashrams to sing bhajans (devotional songs). In return, they get a daily ration of rice and pulses and some cash. Subsisting on charitable donations made by wealthy traders, the widows pass their life in devotion to Krishna, the Supreme Lord.

History

Madan Mohan Temple on the riverside is the oldest structure in Vrindavan. This famous temple was established by Srila Sanatana Gosvami and was the first Gosvami temple built in Vrindavan, which at that time was just a forest. The original Deity of Madana Mohana was discovered at the base of an old vat (banyan) tree by Advaita Acarya, when He visited Vrindavan. He entrusted the worship of Madana Mohana to His disciple, Purusottama Chaube, who then gave the Deity to Sanatana Gosvami. Sanatana Gosvami spend 43 years in Vrindavan. Worshiped along with Madana Mohana are Radharani and Lalita, who were sent to Vrindavan by Purusottama Jena, the son of Maharaja Prataparudra. 

 This 60 foot high temple was opened in 1580 on a 50 foot hill called Dvadasaditya Tila, next to the Yamuna. Ram Das Kapoor paid to build the temple. One day a ship he owned, loaded with merchandise, went aground in the Yamuna. He was advised by Sanatana Gosvami to pray to Madana Mohana for help. The ship came free and the owner of the ship made a big profit, which he used to built this temple.

Govinda Dev Temple was a grand seven-story structure, with an altar of marble, silver and gold. Architecturally this temple is one of the finest in North India. A sculptured lotus flower weighing several tons decorates the main hall ceiling. It was built in 1590 by Raja Man Singh from Jaipur, a general in Akbar’s army, who was inspired to do it after meeting Rupa Gosvami. It was said to have cost ten million rupees and several thousand men were working for five full years to complete it. Akbar himself had donated the red sandstone for its construction. In 1670, during the rule of a later Mughal king, Aurangzeb, it was plundered and destroyed leaving only three stories of the original temple. During this attack, when few stories remained, all of a sudden the ground began to shake violently and Aurangzeb’s men were terrified and ran for their lives, never to return.

 Temple is now empty and the replica of Govindaji is worshiped in the new Govindaji Mandir (located behind the original temple). The original Govindaji is worshiped in Jaipur.

Jugal Kisore Temple (Kesi ghata temple) is one of the oldest temples of Vrindavan, completed in 1627. After Akbar’s visit to Vrindavan in the year 1570, he gave permission for four temples to be built by the Gaudiya Vaisnavas, which were Madana-mohana, Govindaji, Gopinatha and Jugal Kisore. It is sometimes called the Kesi ghata temple, as it is located next to this ghata.

Opposite from the Govinda Dev Temple is an imposing south-Indian temple called Sri Ranganatha (Rangaji) Temple. It is 30 meters high with three gopurams (gateways), a tall shikhara (crown) and gold-plated decorations. This South Indian style temple was built by the wealthy Seth family of Mathura in 1851 and is dedicated to Lord Sri Ranganatha or Rangaji, a form of Lord Vishnu lying down on the Sesa Naga (divine serpent). This temple has a traditional South Indian gopuram (gateway), a Rajput-styled (architectural style prevailing in the present Indian state of Rajasthan) entrance gate and an Italian-influenced colonnade. One of the enclosures within the precincts of this magnificent temple has a 15-meter-high pillar made of gold. It is one of Vrindavan’s largest temples and is surrounded by high walls. Once a year there is a grand car festival (Ratha Yatra) known as Brahmotsava during the month of Caitra (March-April). This festival lasts for 10 days. At the entrance, there is an electronic puppet show about stories of Krishna and a small museum.

Radharamana Temple is the famous temple of Gopala Bhatta Gosvami. Radharamana means “one who gives pleasure to Radha”. It is one of the many names of Lord Krishna. The seva puja of Radharamana was established in 1542, after the Deity self-manifested from a salagram-sila on the full moon day of Vaisakha (April/May). This event is celebrated every year by bathing the Deity with 100 liters of milk and other auspicious items. The remnants of this abhiseka (bathing) are like nectar. Gopal Bhatta Gosvami’s other shalagram-shilas are worshiped on the altar here. The appearance place of Sri Radharaman Deity is next to the temple. Radharamanji is one of the few original Deities of the Gosvamis still in Vrindavan. The standard of worship is very high.

 

Also kept in this temple is the wooden sitting place (hoki) and shawl (chaddar) or Lord Caitanya that He gave as a gift to Gopala Bhatta Gosvami. There is no Deity of Radharani in this temple, but a crown is kept next to Krishna signifying Her presence. Gopal Bhatta’s samadhi is located here. The fires for cooking in the temple kitchen have been burning continuously since the Deity was installed over 460 years ago and the cooking still follows cookbooks from that time.

BELOW ARE SOME OF THE FAMOUS QUOTES FROM BHAGWAT GITA:

As an Indian, it is nearly impossible to have not heard of Bhagavad Gita. The Hindu scripture consisting of Lord Krishna’s 700 verses, is the most revered work in the Indian literature. Verses of this text and Bhagavad Gita Quotes are based on how one should perform one’s duty with righteousness all throughout.

The scripture is a dialogue between Pandava prince Arjuna and divine deity Krishna during the Kurukshetra war in the ancient Sanskrit epic-Mahabharata. Bhagavad Gita is also renowned as ‘The Song Of God’ that unravels life’s philosophy and spiritual wisdom.

Here are some noteworthy Bhagavad Gita quotes to understand the principles of life in the best possible way!

"yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham" (Bhagwat Gita: Chapter Four verse 7)

"Sri Krishna said: Whenever and wherever there is a decline in virtue/religious practice, O Arjuna, and a predominant rise of irreligion—at that time I descend Myself, i.e. I manifest Myself as an embodied being."

"paritranaya sadhunam

vinasaya cha duskritam

dharma-samsthapanarthaya

sambhavami yuge yuge" (Bhagwat Gita: Chapter Four verse 8)

"Sri Krishna said: To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium."

"karmany evadhikaras te

ma phalesu kadachana

ma karma-phala-hetur bhur

ma te sango ’stv akarmani" (Bhagwat Gita: Chapter Two verse 47)

"Sri Krishna said: You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty."

"na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato ’yam purano
na hanyate hanyamane sarire" (Bhagwat Gita: Chapter Two verse 20)

"Sri Krishna said: The soul is never born nor dies at any time. Soul has not come into being, does not come into being, and will not come into being. Soul is unborn, eternal, ever-existing and primeval. Soul is not slain when the body is slain."

"vasamsi jirnani yatha vihaya
navani grhnati naro ’parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi" (Bhagwat Gita: Chapter Two verse 22)

"Sri Krishna said: As a human being puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones."

"nainam chindanti shastrani
nainam dahati pavakah
na chainam kledayanty apo
na sosayati marutah" (Bhagwat Gita: Chapter Two verse 23)

"Sri Krishna said: The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind."

  “When meditation is mastered,

The mind is unwavering like the

Flame of a lamp in a windless place.

In the still mind,

In the depths of meditation,

The Self reveals itself.

Beholding the Self

By means of the Self,

An aspirant knows the

Joy and peace of complete fulfillment.

Having attained that

Abiding joy beyond the senses,

Revealed in the stilled mind,

He never swerves from the eternal truth.”

― Bhagavad Gita

History of the Konark Sun Temple, Orissa (Odisha), India

 Odisha (formerly Orissa), an eastern Indian state on the Bay of Bengal, is known for its tribal cultures and its many ancient Hindu temples. The capital, Bhubaneswar, is home to hundreds of temples, notably the intricately-carved Mukteshvara. The Lingaraj Temple complex, dating to the 11th century, is set around sacred Bindusagar Lake. The Odisha State Museum is focused on the area’s history and environment.

Konark Sun Temple is a 13th-century CE Sun temple at Konark about 36 kilometres northeast from Puri on the coastline of Odisha, India. The temple is attributed to king Narasinga Deva I of the Eastern Ganga Dynasty about 1250 CE.

Address: Konark, Odisha 752111
Opened: 1250
Hours: Opens 6AM Closes : 8PM ⋅
Architectural style: Kalinga architecture
Area: 10.62 ha (26.2 acres)

What is special about Sun Temple?

The Konark Sun Temple is a 13th-century Hindu temple dedicated to the Sun God. Shaped like a giant chariot, the temple is known for the exquisite stone carvings that cover the entire structure. It is the best-known tourist destination in Orissa and has been a World Heritage Site since 1984.

Who built the Sun Temple?

Based on Brahmin beliefs, this temple was built in the 13th century by King Narasimhadeva I (1238-1250 CE) of the Eastern Ganga Dynasty and dedicated to Sun God Surya. As per legend, the son of Lord Krishna, Samba, got the Konark Sun Temple constructed to honor Surya the Sun God, as the God had cured his leprosy.

Why Sun Temple is called Sun Temple?

Konark Sun Temple, located in the eastern State of Odisha near the sacred city of Puri, is dedicated to the sun God or Surya. ... Sailors once called this Sun Temple of Konarak, the Black Pagoda because it was supposed to draw ships into the shore and cause shipwrecks.

Why Konark temple is not Worshipped?

The Konark temple is believed to have been destroyed in the 16th century, either by Muslim invaders (Kala Pahad) of Bengal or due to architectural faults which caused auto dismantling of massive stone structures causing the main temple to collapse.

Why is Konark called Black Pagoda?

Why is Sun Temple, Konark called the 'Black Pagoda'? ... So, the temple was used as a navigational point by European sailors. They referred to it as the 'Black Pagoda' due to its dark colour and its magnetic power that drew ships into the shore and caused shipwrecks.   

The Sun Temple of Konark stands at the end of a deserted stretch of coast in Odisha, at the Bay of Bengal. Sailors of yore used this temple as a navigational aid for centuries. It was known as the “Black Pagoda,” which distinguished it from the “White Pagoda” – the Jagannath Temple 32 kilometers further up the coast at Puri. Though the Sun Temple stands nearly three kilometers from the ocean today, when it was built 800 years ago, it stood at the very edge of the sea. There is something raw about the entire ambience of the place. Storms and sea winds batter its stone walls and salt and sand cut away and erode it as the temple appears to be gradually melting away into the sand.

Sun worship is very significant to Indians. The standard daily prayer of brahmins is the Gayatri mantra, addressed to the sun. The practice of Surya Namaskar or Sun Salutation is also an important part of yogic practice.

The Legend

Historians have been unable to unearth any clear reason as to why a temple was erected here, but many legends have come up to fill this gap. The most popular one tells the tale of Krishna’s son, Samba, who was too proud of his beauty. So proud in fact, that he once made fun of sage Narada, a person who was not all that good looking. Narada plotted his revenge and lured Samba into a pool where his stepmothers were bathing in joyful abandon. When it came to Krishna’s notice that his son was misbehaving with his wives, he cursed him with leprosy. Realizing later that the innocent boy had been tricked by Narada’s cunning, Krishna was mortified. But he could not revoke his curse. All he could do was advise his son to worship the sun god Surya, healer of all diseases, and hope for a cure. After twelve years of penance and worship, Samba was at last instructed by Surya to go and bathe in the sea at Konark. He did so and was cured of his awful affliction. Samba was so delighted that he decided there and then to erect a Surya temple on the spot. It was called Konarka, “Place of the Sun,” from which the modern name comes.

The History

Historical fact has always been interwoven with myth in India, and there may be an interesting connection here. We know that the temple was actually built by a king of the medieval Ganga dynasty, Narasingha Deva (1238-1264). The king was popularly known as langulia, “the one with a tail.” One explanation is that Narasingha built the temple to commemorate his victories over the Muslims, who were pushing into Odisha from the west. We know that during his reign he won at least three resounding victories over the invaders.

By the end of the sixteenth century, Konark was famous far beyond the borders of Odisha and had become a great center of pilgrimage and attracted the praise of even such a discriminating critic as Abul Fazl, the court biographer of Akbar. He tells us: “Near Jagannath (Puri) is a temple dedicated to the sun. Its cost was defrayed by twelve years’ revenue of the province. Even those whose judgment is critical, stand astonished at the sight. 28 temples stand in its vicinity; six before the entrance and 22 within the enclosure, each of which has its separate legend.”

Those days are gone. All that now remains is half the main temple, and even that is damaged. Nevertheless, this mere fragment of Konark’s former glory constitutes what is often considered to be the most impressive temple in northern India.

The story is told that Narasingha Deva was delighted with the achievement of his craftsmen. One day, the king decided to see how the building of the Sun Temple was progressing. He disguised himself and wandered about the site, incognito, looking here and there to see that the work was to his satisfaction. In one corner of the vast camp he came across a famous craftsman, absorbed in carving out a block of stone. This artist had an attendant, a young apprentice whose sole job was to squat behind the master and supply him with refreshment whenever he needed it. This refreshment was in the form of pan-betel leaf wrapped around a bitter and heady mixture of chopped areca nut, chewing tobacco, and lime.

The king motioned to the attendant to move, and silently took his place. So absorbed was the master, that he did not notice anything had happened behind him. After a while, he stretched back his hand for more pan. The king, who had been gazing entranced at the beautiful work being done, quickly got out his own pan box of finest silver, took out a bundled leaf, and put it in the outstretched hand. The craftsman popped the pan in his mouth and went on working. For a few moments nothing happened, but then he suddenly realized that the pan he was chewing was of a far higher quality than normal. Turning around to find out what was going on, he recognized the face of his king. Spluttering profuse apologies, the sculptor prostrated himself before the squatting monarch. But Narasingha Deva would have none of it. Rising to his feet, he lifted up the artisan and then bowed down low before him, saying: “Maharaj! You are so talented, you are indeed worthy to have the king as your attendant!”

It is said that gigantic magnets within the temple ensured that the metallic deity of Surya remained suspended in midair. However, when Muslim armies threatened the kingdom a few centuries after it was built, the local maharaja removed the cult image of Surya from the sanctuary and it was taken to Puri for safety. Once the Muslim armies invaded, the place fell into total neglect.

The decay was gradual. Even in 1848, a corner of the tower still stood to a considerable height. In 1820 this was about 35 meters according to the Scots traveler A. Stirling who saw it then. The English architect Markham Kittoe, writing in 1838, estimated it had diminished to “80 or 100 feet, and has at a distance the appearance of a crooked column.” But this brave remnant was not to last long. Ten years later, in 1848, it was blown down in a ferocious gale. When the Indian writer Rajendralala Mitra visited the site after another twenty years, even the sanctuary over which the proud shikhara had towered was reduced to “an enormous mass of stones, studded with a few pipal trees here and there.” The porch – that part of the temple still standing – suffered more from the hands of man than from the elements. The chief villain of the piece was a Raja of Kurda, who took a particular liking to the chlorite slabs that decorated the facade of the building. Again, on-the-spot evidence comes from Kittoe.

“The Kurda Raja has demolished all three entrances and is removing the stones to Puri; the masons pick out the figures and throw them down to take their chances of being broken which most of them are. These they leave on the spot; those that escape uninjured are taken away. Nor were the local people averse to helping themselves to the iron clamps, for the sake of the metal.”

Fortunately, this vandalism was stopped by order of the government in 1838. The story of the conservation and repair of the temple has become an inextricable part of its myth. Sadly, the early part of the story is a classic tale of bureaucratic bungling. The first suggestion to repair the ruin came from the unlikely direction of the Marine Board. In 1806 they submitted a proposal to have the temple repaired so that it could once more be a useful navigational landmark for the ships in the Bay of Bengal! But the government considered the expense involved to be too great.

This was again the reason given by the deputy governor of Bengal in 1838, when he refused to do anything to preserve the temple. In 1882-83, some jungle clearance was undertaken and a few statues mounted on platforms around the site, but in the wrong place. In 1892, Lieutenant Governor Sir Charles Elliot refused to grant any money for restoration, though some individual pieces of sculpture were shifted to the Calcutta Museum a couple of years later. Elliot did suggest that some debris be cleared from the rear of the porch, but this was not done, because the superintendent engineer thought that such action would weaken what remained of the building. Thus a hundred years were wasted before any constructive action was taken to improve the site. In 1900 Sir John Woodburn, the new lieutenant governor, visited Konark and immediately issued an order that repair and restoration should begin without further delay.

Periodic renovations took place well into the twentieth century. The latest survey was by an international team from UNESCO who, in 1980 produced the extraordinary suggestion that the entire temple should be covered in a coat of fiberglass to protect it from the march of time.