Every year, over 50-80 million pilgrims climb the seven hills of Tirumala to stand before Lord Venkateswara—making the Tirumala Venkateswara Temple the most visited religious site on Earth, surpassing even Vatican City and Mecca.
But why?
Why does Vishnu—who resides eternally in Vaikuntha, the supreme spiritual abode—choose to remain on earth in stone form at Tirumala?
Why did He take a massive loan from Kubera that devotees are still repaying?
Why does He stand with both Lakshmi and Padmavati on His chest?
The answers lie in one of the most profound love stories in Hindu tradition—a narrative that begins with an insult in heaven and culminates in an eternal commitment to humanity during Kali Yuga.
This isn’t just temple legend. It’s a story encoded in multiple Puranas (Padma, Varaha, Skanda, Brahma, Bhavishyottara) and celebrated through centuries of devotion. Today, we’re unraveling every layer.
The story begins not on earth, but in the celestial realm during a grand Yajna (sacrificial ritual) on Mount Mandara, where the greatest sages of creation had assembled.
The Participants:
The Question:
After the yajna concluded, a theological debate arose:
“Among the Trimurti—Brahma (Creator), Vishnu (Preserver), and Shiva (Destroyer)—who embodies the highest principle? Who is most worthy of receiving the fruits of yajna?”
Centuries of scholarly dispute had failed to resolve this. The sages finally turned to Sage Bhrigu, renowned for his wisdom and unique qualification—he possessed an extra eye in the sole of his foot, symbolizing his ability to see truth even in the lowest places.
The Mission:
“O Sage Bhrigu, you must visit each of the Trimurti and test them. Determine who demonstrates the greatest qualities of patience, humility, and divine perfection. That deity shall be declared supreme.”
Bhrigu first approached Lord Brahma in his celestial abode, Brahmaloka.
What he found:
Brahma was simultaneously:
So absorbed in the act of creation was Brahma that he did not immediately acknowledge Bhrigu’s arrival.
Bhrigu’s Response:
Feeling slighted, Bhrigu cursed Brahma:
“You are so consumed with your own creative power that you ignore a sage seeking truth. For this ego, you shall have no temples dedicated exclusively to your worship on earth.”
(This curse explains why Brahma temples are extremely rare—the most famous being in Pushkar, Rajasthan.)
Next, Bhrigu traveled to Mount Kailash, Shiva’s abode.
What he found:
Lord Shiva was engaged in intimate privacy with Goddess Parvati, absorbed in divine union (maithuna).
Again, Bhrigu’s arrival went unnoticed.
Bhrigu’s Response:
Enraged by what he perceived as disrespect, Bhrigu cursed Shiva:
“You are so lost in worldly enjoyment that you ignore a seeker of truth. For this, you shall be worshipped primarily in linga form (symbolic form) rather than anthropomorphic form on earth.”
(This explains the prevalence of Shiva Lingas in temples rather than full idol depictions.)
Finally, Bhrigu reached Vaikuntha, the eternal abode of Lord Vishnu.
What he found:
Vishnu was reclining on Ananta Shesha (the cosmic serpent), in Yoga Nidra (divine yogic sleep), with Goddess Lakshmi massaging his feet.
Once again, Bhrigu’s arrival was not immediately acknowledged.
But this time, Bhrigu’s response was different.
The Fateful Kick:
Overcome with rage at being ignored by all three gods, Bhrigu kicked Lord Vishnu on the chest—specifically on the Srivatsa mark, the divine spot where Goddess Lakshmi eternally resides.
Vishnu’s Astonishing Response:
Instead of anger, Vishnu:
The Symbolism:
That extra eye represented Bhrigu’s ego—his pride in his own spiritual accomplishment. By destroying it, Vishnu was:
Bhrigu’s Realization:
Overcome with emotion, Bhrigu fell at Vishnu’s feet:
“You are indeed the Supreme! Only you possess infinite patience, boundless compassion, and complete freedom from ego. The yajna offerings belong to you.”
But there was an unintended consequence.
While Vishnu’s response was divinely perfect, Goddess Lakshmi was devastated.
Her Perspective:
The chest where Bhrigu’s foot struck was her eternal abode—the Srivatsa mark symbolizing her presence. The kick was not just an insult to Vishnu; it was a violation of her sacred space.
Yet Vishnu had:
Lakshmi’s Heartbreak:
“If my Lord values the ego of a sage more than my dignity, then I have no place in Vaikuntha.”
Different Puranic Accounts:
Version 1 (Padma Purana): Lakshmi silently left Vaikuntha and descended to Kolhapur (ancient Karavira) in Maharashtra, where she began deep meditation.
Version 2 (Skanda Purana): Lakshmi cursed Sage Bhrigu before leaving, declaring that his descendants would face hardship. She then took rebirth on earth.
The Cosmic Consequence:
When Lakshmi left, Vaikuntha lost its completeness.
Lakshmi represents:
Without her, even the highest heaven felt empty.
Vishnu, realizing the depth of separation, made a choice:
“I shall not remain in Vaikuntha without my beloved consort. I too shall descend to earth.”
But this wasn’t a temporary visit—it was a permanent commitment.
The Destination: The Venkata Hills (Seshachalam, meaning “Hills of the Serpent”), also called Tirumala (“Sacred Hill”).
The Reason: These seven hills (Saptagiri) were sacred, connected to cosmic serpent energy, and geographically positioned in South India—where devotion to Vishnu was destined to flourish.
Vishnu arrived on earth in the form of Srinivasa (“Abode of Sri,” referring to Lakshmi).
His Location:
Near a sacred pond called Swami Pushkarini on the Tirumala hills, under a tamarind tree, Srinivasa entered deep meditation inside an anthill (valmika).
Why an anthill?
The Duration: He remained there for many years (some accounts say centuries), calling out Lakshmi’s name, awaiting reunion.
Brahma and Shiva, witnessing Vishnu’s suffering in separation, decided to help.
The Divine Disguise:
Their Daily Ritual:
Every day, the cow (Brahma) would approach the anthill and pour her milk into it, nourishing the meditating Srinivasa.
This happened unnoticed for years.
The Setup:
The cow and calf belonged to the royal herd of the Chola king who ruled the region.
One day, a cowherd noticed that this particular cow always returned from grazing with empty udders—no milk for the king’s household.
The Investigation:
The cowherd followed the cow and discovered her daily routine:
The Cowherd’s Rage:
Thinking the cow was being “wasted” on some wild animal in the anthill, the enraged cowherd:
The Divine Intervention:
The moment the ax descended, Lord Srinivasa emerged from the anthill and took the blow on his own forehead, protecting the cow.
Blood began to flow from Srinivasa’s head.
The Cowherd’s Horror:
Seeing the divine, radiant form of Srinivasa—bleeding from the wound—the cowherd realized the catastrophic mistake.
He fell dead on the spot from shock and the weight of his sin.
Srinivasa’s Declaration:
Though the cowherd died, his soul faced karmic consequence. Srinivasa pronounced:
“You have struck the Lord. For this act, you shall be reborn and will serve me. In your next life, you shall present me with a crown at my wedding as repentance.”
This cowherd’s soul was destined to return as King Akasha Raja.
While meditating in the anthill, Srinivasa simultaneously engaged in another profound practice:
Location: A sacred pond he created himself, later called Padma Sarovaram (Lotus Lake), in present-day Tiruchanur (திருச்சானூர் – 8 km from Tirupati).
The Practice:
For 12 years, Srinivasa performed Surya Upasana (worship of the Sun God), praying:
“May Lakshmi return to me. May our separation end.”
What He Did:
(This is why there is now a Sri Suryanarayana Swamy Temple at Padma Sarovaram.)
The Timing: 13th year, Karthika Masa (month), Shukla Paksha Panchami (5th day of bright fortnight), Uttarashada Nakshatra (lunar mansion), Friday.
The Event:
From the Padma Sarovaram, a golden lotus bloomed, and within it appeared a divine infant—a baby girl glowing with celestial radiance.
The Discovery:
King Akasha Raja (the reborn cowherd) and his queen Dharanidevi were ruling the Narayanavanam kingdom (near present-day Tirupati).
Childless for many years, they had performed a yajna (ritual) praying for a child.
During a ritual plowing ceremony near the sacred pond, the king’s plow struck something. When he dug, he found the golden lotus with the baby girl inside.
A celestial voice proclaimed:
“This child is Lakshmi herself, born to bring prosperity to your kingdom. Raise her as your daughter.”
The Naming:
Because she was found in a lotus (पद्म – padma), she was named Padmavati (पद्मावती – “She of the Lotus” or “She Who Has Lotuses”).
Other Names:
The princess grew into a woman of:
But she carried within her soul the memory of Lakshmi’s cosmic identity, even if unconsciously.
The Setting:
Princess Padmavati, now a young woman, was in a garden near the palace with her friends, plucking flowers for puja.
The Crisis:
A wild elephant charged into the garden, creating panic. Padmavati and her friends ran for safety.
The Hero:
Lord Srinivasa, who had been hunting in the forest (another narrative says he was intentionally searching for Lakshmi), was chasing the very same elephant herd.
He appeared at the perfect moment and saved Padmavati from the charging elephant.
The Moment of Recognition:
When their eyes met:
Different Accounts of First Meeting:
Version 1: They fell in love instantly, both struck by divine beauty and recognition.
Version 2: Padmavati (or her friends), frightened and confused, pelted Srinivasa with stones, thinking he was another hunter. He retreated but couldn’t stop thinking of her.
Both versions agree on one thing: Neither could forget the other.
Srinivasa’s State:
After the encounter, Srinivasa returned to his dwelling but:
Vakuladevi’s Concern:
Vakuladevi (वकुलदेवी)—Srinivasa’s foster mother—was deeply worried.
Who was Vakuladevi?
In a previous age (Dwapara Yuga), she was Yashoda, the foster mother of Lord Krishna.
Yashoda’s Unfulfilled Wish:
In that life, Yashoda never got to witness Krishna’s marriage (he eloped with Rukmini). She complained:
“O Krishna, I raised you with such love, yet I never got to see you married!”
Krishna’s Promise:
“In a future age, when I appear as Srinivasa, you shall be my mother again, and you shall witness and arrange my wedding.”
Thus Yashoda was reborn as Vakuladevi.
The Interrogation:
Vakuladevi finally asked Srinivasa what troubled him. He confessed everything—the girl in the garden, his love, his desire to marry her.
Padmavati’s Identical Condition:
Simultaneously, Padmavati was equally lovesick:
Her friends confided this to Vakuladevi (through various intermediaries in the narrative).
Realizing both were in love, Vakuladevi decided to act.
She approached Queen Dharanidevi with a marriage proposal:
“My son Srinivasa wishes to marry your daughter Padmavati. Though he appears as a hunter, he is of divine origin.”
The queen was receptive, but there was a problem:
King Akasha Raja’s Demand:
When consulted, the king—though recognizing Srinivasa’s divine aura—felt bound by royal protocol:
“A king’s daughter cannot marry without proper dowry being offered by the groom. What wealth does this hunter possess?”
The Dilemma:
Srinivasa, though God himself, had descended without material wealth. He had no gold, no kingdom, no treasures to offer.
But the marriage had to happen—it was cosmic destiny.
The Solution:
Srinivasa approached Lord Kubera (कुबेर), the divine treasurer of the gods and lord of wealth.
The Request:
“O Kubera, I need to marry Lakshmi (in Padmavati form) to fulfill my purpose on earth. Please lend me the wealth required for a grand wedding befitting a princess.”
Kubera’s Response:
Kubera, recognizing the divine purpose, agreed. But even for gods, cosmic law requires balance:
The Loan Terms:
Amount: Unimaginably vast (sources mention "140 crores" but the exact sum is beyond material calculation)
Interest: Accumulating continuously
Repayment: To be completed by devotees' offerings
Duration: Until the end of Kali Yuga (427,000 years remaining)
Why This Arrangement?
By accepting a debt, Vishnu created:
This is why offerings at Tirumala are called “repaying Kubera’s loan on behalf of the Lord.”
Date: According to astronomical calculations by scholars, the wedding occurred on 9th March 2602 BCE (though this is debated).
Location: Narayanavanam (நாராயணவனம் – “Forest of Narayana”), 42 km from Tirupati.
The Ceremony:
The Significance:
This wasn’t just a wedding—it was:
Artifacts Still Present:
At Narayanavanam today, visitors can see:
After the wedding, there was one final complication.
Mahalakshmi’s Arrival:
Goddess Lakshmi (in her cosmic form), learning that Vishnu had married another woman (Padmavati), appeared before him.
Her Question:
“Why have you taken another wife? Am I not your eternal consort?”
The Divine Explanation:
Lord Brahma and Shiva appeared and explained to both Lakshmi and Padmavati:
“Padmavati IS Lakshmi—your earthly manifestation. This ‘marriage’ is your own reunion. The Lord did this not for himself, but for the welfare of beings in Kali Yuga.”
The Decision:
Satisfied with the explanation, both goddesses agreed to remain with Srinivasa on earth permanently.
But to stay for the entire Kali Yuga (427,000 years), they couldn’t remain in human form.
The Manifestation:
All three transformed into stone murtis (sacred deity forms):
Vakuladevi became the garland adorning the Lord.
(This is why the Venkateswara murti shows Sri and Bhu devis on either side of the chest.)
Kali Yuga Characteristics:
The Divine Diagnosis:
“In Kali Yuga, humans will be most in need of divine presence. Traditional practices will be difficult. Direct access to God will be necessary.”
Vishnu’s Solution:
“I shall remain accessible in stone form at Tirumala. Anyone who comes with devotion, regardless of caste, creed, or spiritual accomplishment, can receive my darshan (divine sight) and blessings.”
This is why Tirumala is called:
The Practice:
Every devotee who visits Tirumala and offers donation (money, gold, silver, service) is participating in:
The Promise:
“At the end of Kali Yuga, when the loan is fully repaid, Lord Venkateswara will return to Vaikuntha.”
But until then, He remains—for us.
Facts:
Why Such Devotion?
Scriptural Promise (Skanda Purana):
“One darshan of Venkateswara equals the merit of visiting all holy sites in the three worlds.”
Bhagavata Purana Reference:
“In Kali Yuga, the mere remembrance of the Lord grants liberation. How much more so for those who see Him with devotion?”
Why Do Devotees Offer Hair?
The Origin Story:
When the cowherd’s ax struck the anthill and injured Srinivasa, he lost a small patch of hair on his head that never grew back.
Goddess Neela Devi (नीला देवी), one of Vishnu’s consorts (in some traditions), noticing this imperfection, plucked hair from her own head and planted it on his scalp to restore his beauty.
The Modern Practice:
Devotees offer their hair as:
Annual Collection: Over 700,000 kg of hair donated annually, sold internationally (for wigs, extensions), generating significant temple revenue.
Traditionally, pilgrims to Tirumala follow this order:
1. Tiruchanur Temple (Padmavati Ammavari Temple) – Visit FIRST
2. Tirumala Temple (Venkateswara) – Visit AFTER
Why?
The Explanation:
“One must first seek the blessings of the divine mother before approaching the father.”
Deeper Symbolism:
The Sequence: Material stability → Spiritual wealth → Ultimate liberation
Practical Reason:
Historically, devotees would walk from Tiruchanur (in the valley) up to Tirumala (on the hills). Tiruchanur comes first on the journey.
The Narrative as Path:
The Teaching:
Tirumala Hills = Accessible divine presence
Tiruchanur (Padmavati) = Grounded earthly blessings
Narayanavanam (Wedding site) = Sacred union
Kolhapur (Lakshmi’s first destination) = Meditation, self-sufficient grace
The Message: Divinity is not remote—it’s embedded in landscapes, accessible through pilgrimage.
Most Hindu traditions describe avatars as temporary:
But Venkateswara is different.
He chose to stay—not because he had to, but because we need Him to.
The Debt is the Bond:
By accepting Kubera’s loan, Vishnu created a sacred obligation that binds him to earth until Kali Yuga ends.
But make no mistake: He wanted this obligation.
The debt is love disguised as duty.
Your Role:
Every time you:
You’re not just worshipping—you’re participating in the story.
You’re repaying the loan.
You’re sustaining His presence.
You’re keeping the promise alive.
And He remains, waiting, accessible, blessing—until the last moment of Kali Yuga.
Jayanth Dev is an author writing on Hindu scriptures, Sanatana Dharma, and mythological narratives through books, long-form articles, and explanatory talks.
His work focuses on examining scriptural ideas in context—drawing from the Vedas, Upanishads, and Puranas to clarify commonly misunderstood concepts and traditions. Across both fiction and non-fiction, he approaches Sanatana thought as a living framework rather than a static belief system.
Jayanth is the author of I Met Parashurama, Escaping the Unknown, and the Dhantasura series.
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