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Sri Venkatesa Ashtotthram
       

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        Sri Venkateswara Ashtotthram   
     
                                                                    
     SrI VenkatEsa Sahasra NaamAvaLi at the First Bell
            ****************************************
            Every day at Thirumala , our Lord is woken up with   SrI VenkatEsa 
SuprabhAtham ; Suddhi , ThOmAla SevA   and Koluvu Dharbaar follow thereafter.

            Now  is the time for the First Bell and the First NaivEdhyam.  
Lord's SatthumuRai follows . At this time of the first bell ,   Sri VenkatEsa 
SahasranAmams are recited by archakAs.   It takes approximately 45 minutes to 
recite the Sahasra-  nAmams housed in BrahmANDa PurANam as Conversation between 
  Sage Vasishta and the great VenkatEsa Bhaktha, Sri NAradha.  This Sahasra 
Naamam recitation concludes with the following  ancient   benediction  for the 
Lord:

              Sriya: KaanthAya kalyANa NidhayE nidhayEarTinAm
              SrI Venkata-nivAsAya SrinivAsAya MangaLam

              SrI VenkatAchalAdhIsam SriyAadhyAsitha Vakshasam
              Sritha-chEthana-mandhAram SrInivAsam aham BhajE

               The First NaivEdhyam for the Lord is offered now.

               SrI VenkatEsa AshtOtthara NaamAvaLi at the Second Bell
               **********************************************
             Now an EkAntha Pooja (aparanha poojA) takes place .   Only 
ArchakAs are inside the sanctum and they recite   the 108 NaamAs of the Lord 
housed in VarAha PurAnam .   Cherupulu and PaNiyArams are offered to the Lord 
as   naivEdhyam during this period known as the second bell.   Afterwards sarva 
darsanam and aarjitha sEvAs for the day   continue until the end of that day's 
AarAdhanam for the Lord.

            The AshtOttharam used inside the garbha graham is from VarAha 
PurANam with copious references to sthala purANam  and the incidents associated 
with the seven hills:

            http://www.ibiblio.org/sripedia/oppiliappan/sva/v/index.html


            TheBrahmANDa  purANam version is quite different in NaamAvaLis than 
the one  enshrined in the VarAha PurANam .AdiyEn has released the commentary on 
the
            BrahmANDa PurANa AshtOttharam as a CD ROM and
            the text is available at the URL:

            http://www.ibiblio.org/sripedia/oppiliappan/sva/intro.html

            The two recitations of the Lord's 1008 and 108 NaamAs  take place 
at the early hours of the Morning as described   by ANDAL in Her ThiruppAvai as 
"SiRRam SiRu KaalE   Vanthunnai Sevitthu ". These are very sacred recitations 
at   Thiruppathi-Thirumalai before the Lord by His archakAs.

            May the DayA Devi , the divine Consort of Lord   bless adiyEn with 
the insight to undertake this kaimkaryam   on behalf of Her Divine consort!

                
              

               The Importance of PraNavam before the NaamA
              **************************************
            Prior to reciting the naamA of the Lord , we always include  
PraNavam in front and Nama: sabdham at the end. For instance ,  we recite as 
First nAmam  : (PraNavam) SrI VenkatEsAya Nama:

             Let us reflect on the importance of  adding PraNava OmkAram before 
the Lord's NaamA first . Let us follow the revelations provided by  VishNu 
PurANam ,which is revered as "PurANa Rathnam " by  our AchAryAs.

             PraNavam is Sabdha Brahma Svaroopam. The UpAsanam of PraNavam is 
vital for realizing Para Tatthvam according to ParAsara Maharishi , the author 
of VishNu PurANam. He says:

             DhruvamEkam Brahma OmithyEva vyavasTitham
             BhruhathvAth BruhmaNathvAccha tath BrhamEthyabhidheeyathE

              Here is SrImath Prakrutham Azhagiyasingar's comments on this 
passage :

             " This PraNavam is forever eternal . It does not ever get 
destroyed. It has the svaroopam of YekAksharam. Even if the Vedam  is divided , 
this PraNavam alone stays undivided.When it is recited , it expands in its 
KaaraNa state into the three VyAhruthis ; in the KaaryA state, it expands into 
both VyAhruthis and VedAs and thus becomes Brahman. It becomes Brahman because 
the three VyAhruthis( BhU:, Bhuva: and Suva:) and the Four VedAs ( Rg, Yajus, 
Saama and Atharava)  are rooted  in this PraNavam . This PraNava Brahman alone 
is worshipful as the central element for the origin of the Universe (Jagath 
KaaraNam). This  PraNavam has therefore to be worshipped as the cause for the 
origin ( uthpatthi) and  layam for the Universe ; it has to be worshipped as 
the subtle principle that is superior to the doctrine of Mahath . This is the 
way to peform UpAsana on PraNavam . ParAsara Maharishi salutes this PraNavam 
further as :

             (1) anaadhi or timeless in origin (2) eternally present everywhere 
 (vyApthi) (3) undestroyable (4) base for the TamO guNam , which bewitches the  
World and  deludes its beings (5) PraNavam shines through Satthva GuNa  
activities (6) It confers PurushArTams through the RajO guNa activities known 
as Pravrutthi (7) It serves as  the sought after target for those have  Saankya 
Jn~Anam / worshippers of Moola Prakruthi (8) It confers tranquility  and  
control of IndhriyAs for those who desire them (9) It stays as the  abode of 
all auspiciousness and reveals the Svaroopam of ParamAthmA  and  therefore  is 
referred to as avyaktham and aksharam by Upanishads . Inview of these  
multifaceted glories of PraNavam , it is verily worshipped as the  Supreme  
Brahman (Bhagavath Roopam ) itself  ".

              This PraNavam is considered as VaasudEva Svaroopam . Its 
avayavams  are AkAram , UkAram and MakAram . Inspite of its three components  
(avayavam), PraNavam in its avayavi svaroopam is undivided. This is  the Prabhu 
VaasudEvan. He is the One , who is present without  differentiation in all 
sentients and insentiens of the universe.He is   the One present  as the Rg, 
Yajus, Saama Veda Svaroopi as well as    their essence . He is the indweller of 
all beings . PraNavam is the  Svaroopam of BhagavAn VaasudEvan , who is 
limitless (Ananthan,  Jn~Ana Svaroopan) ,   who is saluted by the following 
slOkam :

              Sa BhidhyathE Vedamaya: Sa Vedam karOthi Vedair-bahubhi: SasAkhAm
              SaakhApraNathO Sa Samastha SaakhA: Jn~AnaroopO Bhagavan Anantha:

              Parasara Maharishi thus celebrates PraNavam by recognizing it as  
 Bhagavath  Svaroopam . By prefixing Bhagavan NaamAs in AshtOttharams   and  
Sahasrams , we enhance the sanctity of our utterances . PraNavam is   Veda 
Mayam.

              The Importance of  Nama: Sabdham
              *****************************
             In the AshtOthara and  Sahasra Naama Archanais , we end with  the 
Nama: sabdham . For instance , we recite : ( Pranavam ) VishNavE  nama:

             The Nama: sabdham is part of ashtAkshara manthram just as PraNavam 
. The Nama: sabdham has many meanings as elaborated by AchAryAs in the context 
of the Seshithvam of the Lord and the Jeevan's  Seshathvam. According to 
SamhithAs , there are three levels of meaning or Nama: (SthUlam ,  Sookshmam 
and Param) of meaning .The SthUla Meaning is based on  VyAkaraNa sAsthram and 
reveals that Jeevan is prostrating before  the Lord with reverence and  
performing  Prapatthi with all the required  angAs. The Sookshma meaning is 
derived from  niruktham concludes that jeevan is not independent and is not a 
Master of  its own destiny . The meaning at the Param level is based on rahasya 
 SaasthrAs and it establishes that fruit of Prapatthi (SaadhyOpAyam ) is the 
Lord Himself ( SiddhOpAyan).

             Thus by prefixing Bhagavan NaamA with PraNavam and concluding with 
 the Nama: sabdham , we link ourselves the core and profound doctrines of  SrI 
VaishNavam .

            Contributors for this 108 & 1008 NaamAvaLi Kaimkaryams
            *******************************************************************
            All the web page assembly related work has been brilliantly
            completed by SrI SrInivAsan SrIram of California. The text of 
            the commentary on the 108 NaamAs housed inside the BrahmANDa 
PurANam was put together by myself . 

            The Commentaries on the Varaaha PurANa AshtOttharams 
            used daily at Thirumalai SrinivAsan's sannidhi were jointly
            constructed by SrI Coimbatore SadagOpan IyengAr and 
            myself . 

            The Commentaries on the 1008 NaamAs of Lord VenkatEsan 
            are being assembled by Dr.Venkat Kanumalla of SrI RanganAtha Temple 
of Pomona, N.Y and myself . We hope to 
            complete that detailed work before this PurattAsi SravaNam ,
            the avathAra dinam of Lord SrINivAsan . 

            It is a Parama BhAgyam to write the commentaries on the two 
AshtOttharams and the Sahasra Naamams of the Lord of Thirumalaa Hills . 

            AdiyEn places all  these three Commentaries  at the Sacred feet of 
the Lord of ThiruvEnkatam Hills .

             NamO VenkatEsAya
             *****************
            Let us start our AshtOtthara Satha NaamArchanai  now 
            in unison  with the blessed ArchakAs of the Lord of Seven Hills ! 

            SrImath Azhagiya Singar ThiruvadigaLE SaraNam 
            Daasan , Oppiliappan KOil VaradAchAri SadagOpan  
                                                             
     

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