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Full text of "T.T.D. MONTHLY BULLETIN VOL VIII"

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Vol. VHI "" JANUARY B7 r **" No. 1 



NEWS FOR THE MONTH OF DECEMBER, 1956 

''HE meeting of the Board of Trustees of the Tirumala-Tinipati 
Devasthanams was held on the 26th December 1956, at T- T. 
Devasthanam Office Tirupati, under the Chairmanship of Sri G. 
Venkata Reddy member. Sri R. Nathamuni Reddy, Sri B. Appala- 
swamy and Sri Y. Subba Rao, members attended the meeting. 
Sri G. Anna Rao, .Executive Officer, was present. 

The Board decided And "approved the taking over of Sri 
Vedantha Vardhini, Sanskrit College at Hyderabad, by the Board 
of management which handed it over to the Devasthanams some 
months back. It may be recalled that Sri Vedantha Vardhini 
Sanskrit College, was taken over by T. T. Devasthanams in April 
1956 and the Government authorised the expenditure on this 
college originally under section 85 (x) (i) of the Act. By a subsi- 
quent order the Government cancelled the order stating that the 
administration of this college cannot be deemed to be work or 
undertaking within the scope of section 85 and that the expenditure 
may be met from the surplus if any under section 31 of the Act. 

The Board also recorded the letter dated 8th December 1956 
of the Under Secretary to the Government of India informing that 
the President of Indian Republic was pleased to sanction an 
estimate for Rs. 4,35, 600/- a grant equal to half the estimated cost 
for the construction of motorable road to Papavinasanam, subject 
to a maximum of Rs. 2.17,800/-' (Rupees two lakhs, Seventeen 
thousand and eight hundred) only from the Central Koad fund 
(Ordinary) Reserve, the balance of the cost to be met by the 
Tirumala-Tirupati Devasthanams. 

The Board recorded the report on the working of the T. T. D. 
Information Centre at Colombo, with thanks to Sri N. V. Subra- 
rnanyam of Colombo for the good work he carried on, in Ceylon 
on behalf of this 



ea o ts evasanare. t . 

The Board also required e\^ExecTOVe H ^rfl^iWtif : ijS(|beed to 

utta with the Devasthatiam Engineer to- |^t'h^gyfeerty in 



Calcutta 

Calcutta estimated on receipt . 

Association, Calcutta agreeing to the terms proposea-uy' th 

for the purchase of the samf for establishing an information centre 

their. 1 " '*'" m | 

The Board resolved an| sanctioned the P urchas |^| he land 
adjacent to the Choultry fnder cons.lruq.tkjn on ,/n Wejat of 49 
cents covered by Survey -No,- rtfron Sri V'. 

Narasimha Chariar. 




T. T. D. INFORMATION CENTRE AT VIJAYAWADA, 
INAUGURATED. 

The information Centre, started some time ago at Vijayawada, 
for and on behalf of the T. T. Devasthanams, was inaugurated on 
the 22nd December 1956 by Sri C. Anna Rao, Executive Officer, 
in the presence of the elite of the town. Dr. T. V. Chalapathi Rao 
Garu presided on the occassion. Sri Yadla Suryanarayana, Secre- 
tary of the Centre, welcomed the gathering and said that such a 
centre was necessary to kindle religious fervour in. these material- 
istic days. Sri Chaganti Sambayya Pantulu, Formerly Commis- 
sioner of the T. T. Devasthanams; described how very many 
improvements have been carried, out during the last five years 
in the Devasthanams. Sri C. Anna Rao, explained the objects of 
starting such centres and also their working at Hyderabad, Madras, 
Bangalore, Bombay and otherjplap.es. These centres are intended 
to serve the pilgritjilpL hij pwn*,ar,ea and to propogate the tenets of 
Hindu \eligi ou'S^and kindle in the minds religious thoughts. He 
stated that, \vorReeTproperly on-sound lines, the centre is bound to 
be very "useful for .the citizens of Vijayawada area. Thejibrary 
containing the Devasthanam publications will be made available 
for the public of the place. ; 

Dr. : Chalapathi Rao Garu, while thanking the T. T. D. 
aiithorities s |0j: having opened the centre to serve the people of the 
area 1 , stated that , the Advisory Committee would strive hard to 
make the centre very "popular and useful to the pilgrims and the 
devotees of Sri Venkateswara. 

(4) 



TIRUMALA- PAPAVINASANAM ROAD OPENED. 

Sri O. V. Alagesan, Deputy Minister for Transport, Govern- 
ment of India, declared open the newly-formed road to Papavina- 
sam from Tirumala on the 1st January 1957. 

Akasaganga and Papavinasam are important sacred water-falls 
about two miles away from Tirumala. They are beauty spots 
also. Access to them had hitherto been through stone-set 
foot-paths. The newly formed road touches Akasaganga also. 
The length of the road is four miles and four furlongs. 

The T. T. Devasthanams decided to lay a motorable road to 
Papavinasam. The Central Government sanctioned half grant of 
Rs. 2,17,000. 

Sri C. Anna Rao, Executive Officer, welcoming the Minister, 
said that it was with the object of affording an opportunity 
for every pilgrim to visit Papavinasam and Akasaganga that the 
Devasthanam Board had decided to form this road and this 
would be made a pucca motorable one within a year. He 
also said the Devasthanam had a scheme to make Tirumalai a 
health resort. He catalogued the various amenities the Devas- 
thanams were providing to the pilgrims including the opening of 
Information Centres in various parts of India. According to 
the recent statistics of passengers, the revenue under pilgrims 
traffic contributed sub-station portion. Therefore, it was incum- 
bent on the part of the railway administration to provide more 
facilities for the convenience of pilgrims at important centres. 
The Devasthanams had recently, in accordance with the orders 
of the Government, agreed to allow non-Hindus also to Tirumalai 
subject to certain conditions. He urged the early extension of 
broad gauge railway line to Tirupati from Renigunta and the 
running of diesel cars within a radius of 50 miles from Tirupati 
connecting it with the famous pilgrim centres of Tir,uttani and 
Kalahasti. This would go a long way to help the pilgrims as well 
as the students studying in the Sri Venkateswara University coming 
Troni the surrounding areas. 

Sri O. V. Alagesan, addressing the gathering, said that he 
expected the road would be completed before January 1958. The 
provision of this road was an important amenity for tourists. He 
wished that non-Hindus also should come and appreciate the 
beauty and* healthy atmosphere that prevailed at Tirumalai, 



although they would not be permitted into the temple. He 
appreciated several amenities being now provided by the Devas- 
thanaras to the pilgrims and the laying of this road was an 
additional amenity. He appreciated also the efforts made by the 
Devasthanams in opening Information Centres all over India for 
the benefit of pilgrims to provide information regarding pilgrimage 
to Tirupati. He pointed out that the road which he was declaring 
open could be connected to several other waterfalls nearby. 

Sri G, Ramaswami Reddi, Peishkar, T. T. Devasthanams, 
Tirupati and Dr. A. Ranganna, Member of the Tirurnala Consul- 
tative Committee also spoke on the occasion. 

." If the road is rough 
And the journey steep, 
If you find it hard 
The pace to keep, 
Don't &ive up ! 
If you seem ;o loose 
When you, ought to win, 
If the feeling comes 
That you must give in, 
Don't &ive up ! 
If all the world 
Seems hard, unjust- > 
Keep close to God 
And in Him trust, 
Don't &ive up !" 

G, Kleiser. 

" The stream that flows has legs all over, 
The fire that burns has tongues all over, 
The wind that blows has hands all over, 
And I that pray have faith all over." 

A.S, P. Ayyar. 



THE SACRED NAMES OF LORD SRINIVASA. 
~ Sri T.-K. Gopalaswami Aiyangar, M.A. , 



r: (51.) 

(Kesavaya namah). 

Surrender unto Lord Srinivasa from whose limbs god 
Brahma and god Siva, emanated. 

&HIS- epithet of Lord Srinivasa is to be construed on the basis 
of the import expressed by the component parts Which 
compose the word Kesava. This sacred name is enumerated twice 
in the Vishnu sahasranama of the Mahabharata thus. 

: I and 



The etymologists split the word as Ka and Isa and take ' Va * as 
the remnant of the root aya t subsequent to grammatical amalga- 
mation. The parts Ka and Isa are taken to signify the official 
creator Brahma and God Rudra respectively. In support of this 
view, an authority is cited from the Harivamsa, as an address to 
the Lord couched in the words of Rudra himself who etymologizes 
the term Kesava thus. " The part Ka conveys the sense of 
Brahma. lam the master (Isa) of the embodied souls (sarva- 
dehinam). We, two, are bora of Thy limb (anga). Hence Thou 
art popularly known as Kesava"., 



Vacasptya laxicon endorses clearly that Rudra declares unequivo- 
cally the relationship between Him on the one hand and himself 
and Brahma, put together on the other. Rudra states that he is 
the grand-son of Kesava whose first born is Brahma. 



Some commentators dichotomise the word in the same manner 
as before (Ka and Isha) and attribute the sense of absorption to the 
part Va as Vayati and finalise the compound to designate Him as 
Kesava who weaves into Him or withdraws within Himself 
(13^ W%) both Brahma & Rudra at the time of Pralaya or 
Involution 'of the universe. ($t flfll, f^T: 55. - 

(7) 



The fact that Brahma and Rudra are the products 
in the creation of the universe is well exhibited in the Visvarupa 
Avatara of Lord Krishna in the Bhagavadgita thus. 

q^nfir 



Some other etymologists maintain that the term Kesava can 
be split into $> ST, and t$T signifying Brahma Vishnu and Siva and 
finalise the compound as Kesava whose function is defined as 
control over Trimurtis. The process of dissolution of the 
compound is thus explained. 



But this sort of dissolution of the compound is at variance 
with the Bhagavadgita text which is unanimously acknowledged 
as an authority and in which Lord Krishna Himself is addressed as 
jtesaya by Arjuna. " i^rtift *r <wrfo frrftcfir> %3T* I " B.G. (1 1-14) 
JHence Lord,Krishna who is an avatar of Lord Vishnu arid identi- 
fied with Kesava cannot be taken to be under the control of some 
other entity beyond the jurisdiction of Trimurtis. Moreover this 
sort of grammatical dissolution is not satisfactory and tenable in 
t fee light of the Bhagavad Gita authority quoted above. 

Some scholars split the epithet under discussion as % and %m 
and construe that the Lord lays Himself down, motionless like a 
corpse (sava) on the serpant couch in the water (%) of the milky 
ocean at the time of Pralaya, Thus the epithet Kesava is meant to 
indicate the position of the Lord at the Pralaya stage, withdrawing 
the animate and the inanimate universe into His invisible (Sukshma) 
form (% .31% sr^ct *nft 9o$ |R .%^ : ) This assumption of Kesava 
form in the state of Pralaya is the outcome of His concrete love 
vvtien, a serious crisis is reached in the history of the adventures of 
the" embodied souls ip bondage. , At the time when egcism 
becomes so inflated and sinfulness becomes so iniquitous that the 
Ix>rd ,out of infinite mercy withdraws the instruments of evil and 
tKtis arrests wrong from their career of crime and sin. Thus in the 
light of this sort of dichotomy, the epithet Kesava signifies the 
form of the Lord in the pralaya state, who remains single, of 
course, .with Lakshmi as His integral part 
era; <r< fffi tr^ 



. Another set of etymologists deem the part %3T referring to the 
beautiful hair on the head of the Lord and apply the word with 
possessive sense to signify Him who is possessed of beautiful and 
attractive tresses (f%f^qi: %^ri : ZRJT - ^ ; if.fig-). While Lord 
Krishna was bora in the jail with all His divine features, He is 
described in the Srimad Bhagavata to possess beautiful tresses 
thus. 



Some trace the etymology of the word on the authority of Sri 
Bhagavata and Vishnupurana and expound that the component part 
Kesa refers to a demon also known as Kesi and that part Va 
signifies the sense of killing. (In Sanskrit, root Ava is employed 
in several senses, tt to portect, go, shine, please, satisfy, 
know, enter, hear, appropriate, beg, act, desire, attain, embrace, 
kill, give, divide, and grow. ^oT-Trf^-eBitfT-sf^cf-^Rr^iT-sig^r *raor- 
spnltf-3iRqr - f^greu^rfefR - fif *n - ?y\: *IFT - !<%.) The word thus 
formed with such component parts is mean to signify Him as 
Kesava who is the killer of a demon Kesi or Kesa. Kamsa, 
learning from Narada that Krishna and Balarama were still alive 
sent the demon Kesin who haunted the forest of Brindavan, in 
the form of a horse, to destroy them by trampling them down. 
Krishna however stuck His arm into the horse's, jaw and thus 
tore it to pieces. In this context Sri Bhagavata runs thus., 



n 

'Oh Lord Janardan, Thou shalt be known in the world, by the 
name of Kesava since a wicked demon Kesi was killed by Thee ". 
This episode is mentioned by Sri Andal in th,e course of her 
description of Tiruppavai as " uDireumii i-flsrr/F^/rSsrr " (mavai pilan- 
thanai) as a refercnc to Sri Lord Krishna as a killer of a demon 
disguised in the form of a horse. 

Some etymologists attribute the sense of 'energy or Sakti^to 
the part Kesa of Kesava and admit Kesi or Kesin as its primitive 

(9) 



form. On the strength of the Vedic authority as ' sp-f ; 
the commentators conclude that the three potent powers referred 
to by Resin signify the Trinity of Brahma Vishnu and Siva and 
that Kesava represents some other entity who has control over the 
Trinity. ('' 5T2J: %%*: ffa wt: - 3Hf^3RniH^n r f 5I^W: %RTfl%flT: ") 



It is maintained by some scholars on the authority of the 
Mahabharata that Kesa of Kesava conveys the sense of distinct 
potent rays of the Lord penetrating and inhering in the orb of the 
luminaries like the sun moon etc., and that by virtue of being 
possessed of such rays, He acquires the title Kesava. In the words 
of the Lord Himself it can be stated thus. 



(Mahabharata). 

. ( " The rays which illuminate (the luminaries) are known as 
Kesa. Hence Vedic seers name Me as Kesava as the owner of the 
rays " ) (%5Rrf?ffiF: 



Of all the etymologies stated above, the splitting of the epithet 
as Ka and Isa seems to be grammatically satisfactory and contex- 
tually true. That Brahma, Rudra, Indra and other gods frequent 
their visits to the shrine of the Lord as their main stay of hope to 
maintain their respective official posts is stressed in almost all 
Jhe episodes relating to the holy hill and in subsequent epithets. 

^stf^r^f^ro ?ro: i 65) s^snft^rcw^m'tesflrwr 
W I (57) 

The spiritual experiences of the great azv'ars who visualised 
the Lord in the course of their trance testify to the import con- 
veyed by the etymology of the epithet under discussion. One 
gtjeat Azvar Tirumazisai by name who commences his work 
(" Nanmugan Tiruvandadi ") to etymologise as it were the epithet 
Kesava, expresses thus : 

(1) tsaastQpit'fcar isirtrirtLiaiBrear 



(Lord Narayana created the Four-faced Deity Brahma who in his 
turn as an official creator created Sankara). The .same azvar 



(10) 



specially mentions Lord of the Venkata hill in the closing stanzas 
and appears again to reiterate His Kesava characteristic thus : 
(2) 



isinssr. 



(Now I realised that Thou art the worshipful Godhead to Siva 
and Brahma (masc). I have known Thee as the Lord and as the 
primary cause of the universe. Then constitutes! all that I learnt 
and am learning. Thou are indeed good deed. I realised that 
'Thou art Lord Narayana'). From the tenor of the closing of 
the text with the final mention of Lord Srinivasa, it may however 
be construed that the author reveals the Kesava characte.ric.of the 
Lord as visualised by Him in the course of his trance. 

Sri Nammazvar, Kulasekhara Azvar and Tirumangai Azvar 
also make a special mention of the supremacy of the Lord with 
reference to god Brahma Siva etc., thus. 

(3) $G)irir : !B<53sn-.8 i giuauurpi* (SanprsrreorQp&Mjiu* 
QfQetiiL assurer nso/fg^a^tk/ii jst@Qsuaat-. 

(Periya Thirumozi 6-10-8). 

(4) &<SfiiruieB>jQujffgfiiJt iff gnat ^/LOIT /?(? IT ma* 






(Perumal Tirumozi 2-1-9). 

(5) /J?g3T6zr/?Llc_ ^CT3i_uj/r@j 
^/esresflLiQu L/s&)ffiuu 

(4th Thirumozi 3rd Stanza). 
This epithet is considered to be the first and the foremost 
among the twelve important names of the Lord which are 
invariably uttered at the time of the performance of any religious 
duty subsequent to the Achamana or sipping of holy water thrice. 
The names are Kesava, Narayana, Madhava, Govinda, Vishnu, 
Madhusudana, Trivikrama, Vamana, Sridhara, Hrshiiesa, Padma- 
nabha and Damodar'a. In this, Kesava is first enumerated as the 
most conspicious among the twelve names by reason of its definite 
declaration of the overlordship of the Lord in respect of other 
gods. This Kesava aspect is estimated more than Narayana 
Madhava aspects: of the Lord. 

2 Ml ^ 



Again this epithet is invariably associated with the perfor- 
mance of every religious duty to declare that worship or salutations 
to the gods (like Brahma, Siva etc.,) will ultimately reach Kesava 
and result in His worship alone, like the water that falls from the 
clouds flows into the ocean. 



3ft W *F 

u 



That Lord Srinivasa is absolutely identical with Lord Kesava 
is unambiguously confirmed by the famous excerpts from the 
puranas as $& 12^35: and *?i$5i H^ISI %?T-5rq I 

Thus it can be conceded that the epithet under discussion 
reveals that Lord Srinivasa is the primary cause of creation and 
the ultimate refuge to all the souls including the official creator 
Brahma and god Rudra. 

Padmavathi's Brahmotsavara at Tirucfaanur. 

The annual Brahmotsa van festival of Sri Padmavati Thayarlu 
was conducted for nine days from 29-11-1956 to 7-12-1956, The 
Car festival was on 6-12-1956 and it was largely attended. On 
7- i -12-1956 the day on which Sri Padmavathi was born on a Lotus 
was celebrated with the speciality. That day at Tirumala the day's 
functions completed by about 3 a.m. in the morning and baskets 
full of Thulasi, Pasupu clothing etc. were taken from Tirumala to 
Tiruchanur. It is deemed that the Lord Himself is proceeding to 
Tiruchanur to attend the festivity of the birth-day of His consort. 

These honours were received at the foot of the Hills at 
Timpati with all honours at the foot of the Hills and taken round 
the temple of Sri Rama and Sri Govindaraja in Tirupati and 
received again with all honours at the outskirts of the village 
in Tiruchanur, by all the officials and office holders religious and 
secular and taken round in the streets and finally to the bathing 
mandapam. Where a special Thirumanjanam is conducted at the 
end of which a chakra theertha, the holy dip is given in the 
Pushkarani Padmasarovaramu. A picture of t'he procession with 
the baskets containing the special prasadams of the Lord to His 
consort is adorning the cover of this issue, 



(12) 



SYMPOSIUM OF HINDU WORSHIP, 
K. Sriraivasan, P.R.O., Southern Railway. 

SREE MAHALAKSHMI : 

AKSHMI is generally worshipped together with her consort. 
When she is worshipped alone, her devotees exalt her to the 
position of the energy of the Supreme Being. Lakshmi is re- 
presented as sitting at the feet of Vishnu in his repose on the snake 
Ananta, or as flying with him on his Vahan Garuda. Alone, she 
is pictured as standing on a lotus, her symbol. 



O Goddess, the supreme person is your Beloved ; Adisesha is 
your couch and throne ; Garuda, who forms the self of the Vedas 
is your vehicle ; Maya which deludes the universe is your veil ; the 
hosts of gods with their beloved ones are your attendants and 
maids. Your name verily is ' Sri '. How can we praise you? 



The absolute form of Vishnu which is immutable, infinite and 
most powerful ; the defined form of his which is most wonderful 
and dearer than the other; and also the other forms which he 
assumes at his own will for his sports at these, they say, are closely 
united with your transcendental forms and avatars which are ever 
suitable to his own. 

Sri Sukta tells us the benefits that accrue from worshipping 
Sree Lakshmi : 

"From thy (Lakshmi's) propitious gaze men obtain wives, 
children, dwellings, friends, harvests and wealth. Health, strength, 
power, victory, happiness are easy of attainment to those upon 
whom thou" smilest. Thou art the mother of ail beings, as the 



god of god, Hari is their father ; and this world, whether animate 
or inanimate is pervaded by thee and Vishnu ". 



a % 

ii 



Sri, the bride of Vishnu, the mother of the world is eternal, 
imperishable ; in like manner as he is all-pervading, so also is the 
.omnipresent. Vishnu is meaning, she is speech. Hari is polity, 
she is prudence. 



I invoke Sri, to realise whom fragrant things (like sandal-paste 
flowers, etc.,) are the means, who is unassailable by the inauspi- 
cious, who is ever-joyful and the possessor of wealth, (in the form 
of manure because of the abundance of cattle She has) and who 
is the Supreme sovereign of all (living) beings. 

ORIGIN OF MAHALAKSHMI : 

When the immortals and the Danavas were all pleased, with 

great force they began to churn the ocean. From the ocean there 

arose Surabhi, Uchchaisrava, Airavata, eight elephants of quarters 

Airavana and others, eight she-elephants as Avramu and others, 

Kaustabha, Parijata, Apsaras and thereupon arose the very Sree, 

the most exalted divine Rama, adorning all the quarters with 

personal grace as does the lightening. Having their minds agitated 

by her beauty, grace, youthfulness, color and effulgence, all 

the celestials, Asuras were having cherished desire for her, 

Mahendra brought a wondrous seat for her and all the sacred 

rivers brought pure water in golden jars. The earth, worthy of 

being sprinkled, brought all the Oshadhis ; the cows brought fruits 

and flowers born in the months of Chaitra and Vaishaka. Then 

the Rishis laid down according to Shastras the proper rites for 

ablution, the Gandharvas began to pour mellifluous notes and the 

dancing girls began to dance. Then the clouds began to put forth 

the sounds of Mridanga, Panava, Muraja, Anaka, Gomukha and 

other musical instruments and below conches, Vina and flutes. 



(11) 



ff' q ft 



fir 



!f^ ft 



Bhagavatham. 

"Forsooth one, having asceticism, has not been able to conquer 
anger, one having knowledge has not the disassociation ; some are 
great but have not been able to conquer desire ; is he god who 
depends upon others ? Somebody has got piety, but not compas- 
sion for creatures, some has got renunciation but not for salvation 
some has prowess but not tried by time; devoid of all qualities 
(though) they are not my equal. Somebody lives- for ever but has 
not got an auspicious character ; some has got the latter but the 
permanency of his life is hard of being known ; there is one (Siva) 
in whom both of these are found and who has no blemishes but 
he is inauspiciousness (himself) but there is one who is perfectly 
auspiciousness but does not want me". Judging thus Rama 
elected Mukunda (as his Lord) who has greatly adorned with fide- 
lity and many other virtues, endued with impartiality, untouched by 
three qualities, gifted with all accomplishments, who is satisfied 
with himself, and still wishes for Anima, etc. ; she placed round 
his neck, the beautiful lotus garland that was in her hands and was 
sounded with the hum of the maddened bees; and then silently 
stood near, indicating by her bashful smiles that she has obtained 
her own place. (Then) the father of three worlds made his own 
breast the habitation of the mother Sree gifted with great efful- 
gence ; Sree, too, with compassionate smiles, began to nourish her 
own subjects and the three worlds along with the protectors 
thereof; the followers of the celestials along with their wives 
begaii to sing and dance and play on the diverse musical instru- 
ments such as conch, drum and' Mridanga. Showering flowers and 
uttering Mantras that are dedicated to him the patriarchs headed 
by Brahrna, Rudra, Angiras and others began to chant his glories ; 
and being looked upon by Sree, the celestials and other creatures 
along with patriarchs were gifted with good character and other 

rrs N 



accomplishments and being disregarded by Lakshmi the avaricious 
Daityas and Danavas were divested of their energy and sprightli- 
ness. 

DURGA 



el 'l 

iffr *wWst tfannfacnfrft 

Devuypanishad. 



Ifci 



Bhagavatham. 

Durga, the Supreme Goddess, born of the womb of Yasoda, 
and fond of the boons bestowed on her by Narayana, sprung from 
the rage of the cowherd Nanda, and the giver of prosperity, the 
enhancer (of the glory) of (a worshiper's) family, the terrifier of 
Kamsa, and the destroyer of Asuras. 

Durga is represented in art as a woman of gentle countenance 
with ten arms in each of which she holds a weapon. With one 
foot she presses on the bady of Mahisha and the other rests on her 
Vahana, the lion, which is depicted as lacerating the body of 
Mahisha. She wears a crown on her head and her clothes are 
magnificently jewelled. 

The most formidable aspect of the consort of Shiva is Kali, 
who, it is said, destroyed Kal, Time itself. Kali is widely worship- 
ped in India as the goddess of terror and the lower classes are 
particularly devoted to her. Most of the devil dances, dark rites 
and obscene ceremonials practised in India by the lower orders 
can be traced to her. She is the goddess of epidemics and 
cataclysms. Kali is propitiated by sacrifies of animals and birds. 

Her face is beautiful as that of Sankarshana ! She has two 
large arms, long as a couple of poles raised in honour of India! 
In her six other arms she carries a vessel, a lotus, a bell, a noose, 



a bow, a large discus, and various other weapons ! She is decked 
with a pair of well-made ears graced with excellent rings! O 
Goddess, thou shinest with a face that challengetn the moon in 
beauty ! With an excellent diadem and beautiful braid, with robes 
made of the bodies of snakes, and with also the brilliant girdle 
round thy hips, thou shinest like the Mandara mountain encircled 
with snakes! Thou shinest also with peacock-plumes standing 
erect on thy head, and thou hast sanctified the celestial regions 
by adopting the vow of perpetual maiden-hood ! 

She slew the Buffalo Asura and she is praised and worshipped 
by the gods for the protection of the three world the Asura 
who had conquered the celestial kingdom and driven out the gods 
from there. Durga appeared before the gods as a female of 
celestial beauty with ten arms into which the gods delivered their 
weapons, the emblem of their powers. On this occasion she 
received from Vishnu the discus : from Shiva, the trident; from 
Varuna, the conch or shell ; from Agni a flaming dart, from Vayu 
a bow ; from Surya a quiver and arrow: from Yama an iron 
rod ; from Brahma a bared-roll, from Indra a thunderbolt ; from 
Kubera, a club; from Viswakarma a battle-axe ; from Samudra, 
precious stones and offensive weapons; from the milky ocean a 
necklace of pearls, from Mount Himalayas a lion for a charger, 
and from Ananta, a wreath of snakes. Armed with these terrible 
weapons she proceeded to the Vindhya mountains. Here 
Mahisha happened to see her and tried to capture her. But Durga, 
at the end of a fierce combat, during which the demon transformed 
himself into various shapes, pierced him with a spear and killed 
him. 

O thou foremost of all deities, extend to me thy grace, show 
me thy mercy and be thou the source of blessing to me ! You give 
fame, prosperity, steadiness, off-spring, art, knowledge, intellect, 
two twilights, the night, sleep, Light both Solar and Lunar, 
beauty, foregiveness, mercy and every other thing. 

Man's fetters, ignorance, loss of children and loss of wealth, 
disease, death, and fear she dispels, worshipped by her devotees ! 

DtJRGA IN RAMAYANA. 

Durga is worshipped in Spring. In Ramayana Yudha Kanda 
it is said that Rama was advised by Brahma that he must worship 
goddess Dufga to destroy Ravana. Accordingly, Rama bathed in 

(17V 



the ocean ; cleansed and cooled and made all preparations with 
the help of the monkeys, who hastened to supply flowers and 
fruits for the ritual. He made a clay image of Durga and invoking 
her, prayed that she might be pleased to appear and accept his 
offerings. Both Rama and Lakshmana begged the goddess to 
extend her grace. 

With unfaltering faith, the brothers prayed for three days and 
so fervent were their prayers, Durga was moved to compassion. 
She came and regarded them with favour, but remained unseen. 

"Rama was very sad since the goddess could not be seen. 
"Listen Lord" said Vibhishana, " to win her blessing you must 
make an offering of one hundred and eight blue lotus flowers. 
They are rare and beautiful and almost unattainable even 
by the gods". 

. Rama remained deep in prayer while Hanurnan who was 
entrusted with the job of bringing the flowers, swift as the wind, 
made his journey. He soon returned with the blue flowers from the 
Devi Lake and counting them he gave Rama one hundred and 
eight blossoms. 

Great was Rama's joy when he saw the beautiful lotus flowers, 
He dedicated them all to the goddess. One by one he offered each 
flower with his prayers... after offering one hudnred and six lie 
found there was but one left ! Ome hundred and eight had been 
delivered, where was the last one ? 

Rama in amazement, turned to pray again. 

" O goddess," he wept, "I am faint and weary... sorrow has 
been by portion since birth. Much have you made me bear, 

Mother. My kingdom was taken away. ..I came to the forests, 
and still you have no mercy. ..Ravana robbed me of my Sita... 
aided by the monkeys I bridged the ocean to rescue her. ..I have 
slain many Rakshasas and only Ravana remains. Long have 

1 prayed and worshipped but your favour is still denied. 

"Lord why lament ? All your work shall be done by me", 
said Hariuman. " I shall slay Ravana and rescue the Lady Sita ". 

Rama would not be comforted, "All has been in vain. 
I vowed one hundred and eight lotus flowers and still lack one 
more to make the full number. No other lotus can be had to 
fulfil my vow. Lakshmana, what can I do now ?...! am told my 



eyes resemble lotus flowers. ..to keep my word I shall pluck out 
one and offer it to the goddess ". Saying this, Rama picked an 
arrow from his quiver. With a hymn of praise to Durga, he was 
about to pierce his eye when the goddess in compassion held 
his arm. 

"What are you doing?" she cried appearing before him. 
" Your vow has been fulfilled. There is no need to give 
your eye". 

The gods were still uneasy. The crafty Ravana had captured 
and imprisoned the celestial priest Brihaspati who was daily made 
to recite the Chandi. By this he hoped to win the favour of 
Durga, the goddess of fortune and Victory. Chandi is a sacred 
book containing the Deeds of Durga. 

At Rama's command the brave Hanuman turned himself into 
a fly and flew to where the Brihaspathi the captive was busy with 
his daily recital. Casting away the form of a fly, he became his 
huge self again. Brihaspathi was so terrified to see this gigantic 
threatening figure that he did, what he ought not to have done he 
stopped reciting the Chandi, and thus the polution started. 

Durga is worshipped by orthodox people by the following 
stanza in Mahanarayanoupanished, called Durga Sukta : 



1 SRI ANJANEYA. 

Everything that lives and grows is connected with the 
immense universe in which human beings form an insigni- 
ficant part of a divinely guided whole. In many of the Hindu 
scriptures animals and birds occupy a place of Importance as 
human beings. In Valmiki Ramayana some animals and birds are 
deified. The similarity between the man and the ape is stressed 
in the story of Ramayana. The races that aided Rama were 
monkeys and bears. It is said that the monkeys were the sons of 
Gods, born for the express purpose of helping Sri Rama. 

Hanuman was the most powerful of the Monkey-chiefs. His 
loyalty to Rama has become proverbial. 



Hanunian was born of an Apsara, called Anjana Devi, and 
therefore called Anjaneya. His father is Wind God. As soon as 
he was born he saw the rising sun which he mistook for a fruit, 
and leapt into the sky to catch it. The terrified luminary, the 
Sun, took to flight. Hanuman chased him. Indra who saw this 
hurled a thunderbolt on Hanuman which wounded him in the Jaw 
and he felled him to the earth. When Wind God threatened to 
take vengance on Jndra, for having thrown Hanuman his son, 
Indra apologised and granted Hanuman the boon of immortality. 

Hanuman was specially selected to search for Sita by the 
Monkey-Chief, Sugriva. Coming to know that Sita had been 
carried away by Ravana, he climbed to the top of the Mountain 
Mahendra and started coursing through the sky, towards Lanka. 
He came across Samudra Raja on the way. The latter asked him 
to relax himself on the hill which he raised from the Ocean, before 
proceeding further. Hanuman started afresh, towards Lanka, 
A Rakshashi named Sarasa opened her mouth to swallow him. 
Her mouth was fabulously big. Hanuman suddenly contracted 
himself to the size of a thumb, entered her mouth, assumed his vast 
form and came out of her right-ear leaving her as a carcass that 
fell into the sea. This incident is described in the first Sarga of 
Sundarakanda of Valmiki Ramayana. Also, another Rakshashi 
called Simhika tried to eclipse Hanuman by controlling his 
shadow while he was coursing through the Sky. But, Hanuman 
proved too powerful for her. In this chapter, Valmiki wants to 
emphasize that Hanuman had the godly qualities of strength, 
valour, bravery and determination. Those who desire strength, 
physical and mental, worship Hanuman. In Bhagavatam, Durga, 
the sister of Lord Krishna is described as a deity who is the sole 
refuge of men who are attacked by robbers or while afflicted in 
crossing streams, afflicted .with fear or death. It is the Goddess 
who confers the born of strength -and also blesses people with 
offspring and wealth. In Ramayana, Hanuman is described as the 
God who confers strength and ensures protection, for worshippers 
of Rama. He is also a protector of those devotees who devote 
themselves to the study of Ramayana. He is the ideal of perfect 
servant who finds full realisation of manhood, faithfulness and 
obedience. Humility is his predominating quality. ' 

(20) 



In the Mahabharata is an interesting account of a meeting 
between Hanuman and his half-brother Bhiraa. (Bhima was born 
of Kunti by the power of Pavana, the wind-god). After Rama's 
death, Hanuman was living in a mountain fastness spending his 
days in contemplation of his great master. Bhima in his search 
for a mythical flower that Draupadi wished to possess, happened 
to pass the forest and saw an old monkey sleeping across his path. 
He asked the monkey to get out of his way. The monkey wished 
to know who he was. Bhima's account was one of self glori- 
fication and praise of the Pandava heroes. Hanuman wor- 
shiped powerful people. Bhiraa happened to wander in the forests 
without a kingdom and faced insult from Duryodhan. Bhima 
disdained to make answer but asked the monkey to clear the road. 
The monkey said that he was ailing and requested Bhima to step 
accross him. But Bhima would not do this, because, he said, of 
his respect for his brother Hanuman who was a monkey. Nor 
would he pass him by the head side. After some argument Bhima 
agreed to pass by the tailside, but Hanuman's tail became longer. 
When Bhima tried to lift it he failed in the attempt. After 
walking along the tail for about a league Bhima decided to lift it 
up with his club, which weapon, however, broke in the attempt. 

Scenting that the ape was not an ordinary creature Bhima 
asked the ape to reveal his identity. Then Hanuman told Bhima 
who it was and the part he played in the Ramayana. When 
Bhima wanted to see Hanuman's full physical stature Hanuman 
stood up and increased in sige at which Bhima got frightened. 
Hanuman assumed a smaller size and gave information about the 
flower he was seeking. 

Now the Pandava knew he was dealing with no ordinary ape 
and he came back to Hanuman and asked him respectfully who 
he was. Hanuman smiled and disclosed his identity. He enter- 
tained Bhima with many tales of ancient days, and described to 
him the feats performed by the monkeys in the Ramayana battle. 
Bhima requested Hanuman to show him the form he had assumed 
for jumping over to Lanka. Hanuman now stood up and began 
to increase in size, but before he reached his full stature, Bhima 
got frightened of the enormity of the form, fainted and fell down. 
Hanuman assumed a smaller size, revived his brother, gave him 
directions as to how to get the flower he was seeking, and sent 
him on his adventurous task. 



Religious lectures held during the month of December 1956 

T. T. Devasthanams Information Service Office, 

at 19, Royapettah, Madras-14. 

Date Discourses given by Subject 

1-12-56 Kavirathna Dr. K. Vaidya- GLORY OF BRINDAVAN 

nathan, M.A., Ph.D., 

2-12-56 Sri Ranga Dasa Goshtigal SUPRABHATHAM 

Prayer meeting 

8-12-56 Vidwan Sri Swami Venka- SEETHAYIN GEETHAI 
teswarananda, B.A., 

15-12-56 Vidwan Sri M. P. Gangaram BAKTHI YOGA 

22-12-55 Professor Sri T. S. PADMAVATHI KALYANAM 

Krishnaswamy Iyer, M.A., 

29-12-56 Vidwan Sri A. Srinivasacharlu BAKTHI 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

1-42-56 Sri Santhana Gopalachariar YAJURVEDA & BHASHYA 
8-12-56 Sri S. Viswanath Sarma ADHVAITA DARSANAM 

Geeta Jayanti 

13-12-56 Inaugurated by Sri T. Prakasam, 
to Andhra Kesari. The following 

21-12-56 Vidwans delivered lectures : 
Shri Narasimhacharyulu 

Vangipuram Ramanujacharyulu 

Diwakar Venkata Avadhani, M.A., 

K. Santhanagopalachariar 

M. Rangachariar 

Kandala Rangachary 

K. Narasimha Sastri etc., 
22-12-56 Smt. A. R. Kamala Devi MUSICAL CONCERT 



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(25) 



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Stories from Sri Venkatachala. 

KING UPARICHARAVASU. 

fN olden days King Uparicharavasu ruled the country called 
Chedi. He was a great Bhakta of Vishnu following the path 
of Dharma. Rishis and Devas including Indra, came to him to 
have their doubts cleared on certain crucial points. They requsted 
him to decide which of the offerings cow or the Oshadis -in the 
Yagas will be pleasing to the Gods and at the same time acceptable 
to the Sastras. The king made enquiries and came to know that 
his decision in favour of offering of the cow would please the 
Devas and gave his decision accordingly. The Rishis angered at 
the partiality shown challenged the decision by a curse. " Oh ! 
King" they declared " We divine that your decision is wrong. If 
your decision is acceptable to the tenets of Dharmas we go to the 
Hell ; otherwise you fall into the Pathala and suffer there for a 
long time ". The king fell into Pathala and suffered there for a 
long time. He had to suffer since he committed the sin of giving 
one-sided judgement. 

Even in the hell, the king continued to pray the Lord to 
condone his sin. He did penance for a long time. The asuras of 
the region, who were opposed to him previously gave him pain 
by attacking him with weapons and causing injuries. Lord, 
pleased with his penance and prayer, sent his Sudarsana Chakra, 
which drove the asuras away. He sent His vehicle Garuda to take 
the king from the Hell and establish him in his kingdom. This 
king latter reached Tirumala at the time of Sri Venkateswara 
giving darsan to Sanakharaja and Saints Agastya, Brihaspathi, 
Sukracharya etc., rishis of old and worshipped the Lord. He 
stayed near Swami Pushkarani at the Hill reciting Dvadasanamas. 

We learn two lessons from the story. However great or pious 
one may be, he cannot escape the effects of his sin ; and unsverving 
and sincere faith in Him will bring good to the devotee ultimately. 

A REQUEST. 

The pilgrims are requested to be present at the time of 
PARAKAMANI assortment of offerings of coins etc., received 
in the Hundi or Koppera conducted in Sri Yarn's Temple, 
Tirumala, in the afternoons usually at the timo of 
DHARMA DARSAKAM. 







lint 



t =7 ft ^r 5:%;? ^ T^: m U 



fewr 



srig 
cf?ir 



SREE VENKATESWARASWAMI VARI TEMPLE, TJRUYIALA. 

ARJITAMS SCHEDULE 



Harathi each 

(i) DARSANAMS. 

1. Thomalaseva 

2. Arch ana 

3. Ekantaseva 
Note : 



Rs. 



13 

7 

13 



Rs. 



4. 
5. 



Pulangi 
Abhishekam 



For (I) and (3) five persons will be admitted for eacb ticket: and 
f >r (2) only four persons for each ticket ; and for (<) and (S\ 
admission is for each ticket holder only. 



(ii) SEVAS. Rs. 

t. Amantranutsavam ... 100 

2, Pulangi ... t^O 

3. Abhishekam ... 450 
4 Gambhura Vessel ^,. 250 

5. Civet Vessel .. 85 

6. Musk Vessel . . 50 



7. Japhara Vessel 

8. Sahasrakalasa 

Abhishekara 

9. Tiruppavada-Full 



Rs. 

65 

1 500 
2000 



10. Tiruppavad a- Partial ... 1000 

11. Abhisheka Kovil Alvar. 500 



Note : (1) 10 persons will be admitted during the services of Thotnala and, 
Archana in the morning, and for Ekantha Seva during the night 
for the day. They will also be given I'ongali orasa' am in the 
noon and DoSaHi i i the night after Nivc-dana. One Rupee has to 
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(2) During this service. 10 persons are admitted for Darsanam. 

(3) to (7) For all these sevas only 10 peisons are admitted for Abhi- 
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taken into the Bangaru Vakili with the procession: for "tin 3 
items 4 to 7, the particular items only will be given in the hands 
of the party for similar purposes. Sri vnri ''rasadams of Tirtham 
Chandanam and Sree Padarenu v.-ill be given. 

(8) to (11) These are a day's function each and the party -will be 
given prasadams, Vada Laddu, Appam, Dosai etc., besides Vastra 
Bahumanam at the f-nd of the functions. 

GENSRA.I/: Additional one, Rupee has to be paid for Dattam and Harathi 
purposes as per custom as occasions demand. 



(iii) UTSAVAMS. its. 

1, Vasantotsavarn ... 2000 

. 2. Brahtnotsavam 1st Cl. 150O 

2nd ., 750 

3. Kalyanotsavam ... 50 

4. Vahanaseva with dia- 
mond coat-of mail 
K a 1 p a v r i k s b. a r 

Sarvabhupala. 72 



Big Sesha 
Sarvabhup'-ila 
Suryaprabha 
Pallaki 

Silver Garuda 
Chinna Sesha 
Chandraprabha 
Elephant 



Rs. 
62 
62 
62 
62 
32 
32 
32 
32 



Rs. R 8 

5. Vahanaseva wi tho u t Horse Vahanam ... H2 
diamond coat-of-mail. Lion ... 32 

Goldon Garuda ... 62 Swan 32 

Kalpavriksha 62 Silver Tirtirhi 32 

Note: (I) Vasatotsavam : Conducted for ten days or lesser number of 
days as per the convenience of the party. Vastra Babumaunin, 
Chandanam and Sree Padarenu etc., will be givf-ii to the party. 

(2) Brahmotsavam : For 1st Class 20 persons and lo persons for t!ie 
:- ^second class of Brahmotsavam will be admitted for Totnala Sevu, 

Arehana and night Bkantha Seva, each day of the performance of 
the Utsavam which may be conducted for 8 days or a lesser no 
according to the convenience of the party. I'oneal and Dosalu 
will be given to the party on days of the Utsavam. At the end, 
Vastra Bahumanam Sree Vari Prasadams of Sandal and Sreepada- 
renu will be given. 

(3) Celebration of marriage : At the close of the function Vastra 
Bshumanatn, Thirtham, C hand an am, Sree I'adarenn etc., prasa- 
danis will be given as per mamool besides Laddu, Vadas, Appams, 
Dosalu and food prasadams. 

(4) The Vahanam Sevas : - Besides the payment of the schedule rates, 
the worshipper is bound to pay Re. I/- for each Vahanmn addi- 
tional for Harathi. One Vada or one Manoharam will be given to 
the Grihastha for each Utsavam. 

GKETORAI,; Additional one Rupee has to be paid for Dot tain and Harathi 
purposes as per custom as occasions demand. 

(iv) FOOD OFFERINGS. Rs Rs . 

1. Dadhyodan ... 56 5. Sakarhath ... 120 

2. Pulihora .. 60 6. Kesaribath ... 125 
. 3 Pongali ... 70 7. Payasam ... 80 

4. Sakkarapongali ... 80 8. Sira . 1 60 

Note .Prasadams will be given to the party after Nivdanam. 

(v) PALLU OFFERINGS. Rs. Rs> 

L Ladd ... 125 7. Sukheelu ... 60 

2 - Vada ... 80 8. Manoharara ... 70 

3 - Poli ... 45 9. Jilehi '//. 125 

4 - Dosa -. 50 10. UkayaChatoi, (the fruit 

5 - A PP am -, 60 must be supplied by 

6. Tenatola ... 55 the pilgrim) " ... 5 

.. For each of the offerings, 30 Paniyarams will be given to the 
Grihastha who pays for it. 

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Tirupati Devsthanam* are taking up the ivorks of 
Regilding of the Ananda Nilaya Vimanam 

of. Sri Venkateswaraswami Varu at Tirumala. 

Bhaktas are requested to contribute Go 7 d & Money and 
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Ltsft if CSriuiiastiuiay win peirffdwrHmed special AnjMtoam sevas 
Decoafoeir 9 119S6 Ira Sri Veiksfeswarfs Temple, TlrammSQ. 

Dnte Name and Address. Sevas. -n 

4 Sri Srivatcha Venkateswara Rao, Madras. Kalyanotsavam 500 

6 B. V. K. Murthy, Seconderabad. II Cl. Brah. 750 

8 ,, K. V. Balaram Chetty & Sons. S. Kalasabhishekam 1,500 

13 ,, Dwarakanath, Secondrabad. Kalyanotsavam 500 

14 ,, Mohanlal Radhakrishna Bandari, Mysore. II Cl. Brah. 750 

15 P. Krishna Rao, Madras-17. do. 500 

16 ,, V. S. Thya^araja Mdr, Madras. S. Kalasabhishekarn 1,500 
,, ,, V. Krishna Rao, Tiruvendrum. Kalyanotsavam 500 

19 ,, G. Srinivasa Moorty, Ban,alore~2. do. 500 

21 A. Saukara Reddy, Madras-18. I Cl. Brah. 1,500 

22 ,, P. K. Madhavan. Kalyanotsavaiti 500 
,, ,. G. Ramasarma, Borabay 31. do. 500 

24 ,, C. K. Subramanya Gounder, 

Gopichetti Palayam. II Cl. Brah. 750 

25 ,, Na^hmal Gounder, Gnlber^a, S. Kalasabhishekam 1,500 

27 ,, M. Janardana Shenoi, Kerala State. Kalyanotsavam 500 
,, ., Ganapathi Pandarinath, Parbhani. do. 500 

28 ,, G. Gapala Chetty, Pollachi. N. Kanuka 1,115 
,, ,, T. Stirya Rao. Visakhapatnam. Kalyanotsavam 500 
., Sadanand, Madras~14. do. 500 

29 ,, Raja Krishnaram Bhupal, Hydrabad. do. 500 
,, Smt. Jiddu Survarjalamma, Gudiwada. do. 500 
., Sri K. R. Rndhakrishna-n. Chenfeelput. do. 500 

4. FOR THE ATENTION OF THE SUBSCRIBER * 
I The Subscribers are kindly requested to note that the bulletin I 

i copies will be posted only on the 10th of every month and not I 
in piecemeal. Those who become subscribers or renew the old | 
| ones after the 5th of the month, will get copies of the bulletins J 
! only after the 10th of the succeeding month and not earlier. 1 

H B 



T. T, DEYASTHAMMS, TIROPATi 



6 1.57 Sri Andal Margali Neerattam. 

12 1 57 Tirumala Sri Vaikunta Ekadasi. 

13_1__57 d . Dwadasi Swami Pushkarani Mukkoti. 

15 1 57 Sri Goda Parinayotsavam. 

161- 57 Sri Ramaki-ishna Tirtha Mukkotti. 

31 1 57 Adhyayanotsavam begins. 

7257 Rathasaptami 

14257 Kuraaradhara Thirtha Mukkoti. 

27 2 57 Maha Sivarathri. Sri Kapileswara Swami Vrishabhotsavam 

Register your copies to-day, 
Just Released > Limited copies only ! / 

LATEST T. T. D. PUBLICATION 

1. TALLAPAKA SRINGARA SANKEER.TANALU 
Vol. XII. (TELUGU) Price Rs. 3. 

Contains 379 Sankeertanas of the great composer-poet. 

Edited by Sri Rallapalli Ananthakrishna Surma, 
Reader in Music, S. V. O. Institute, 1'lnipati. 

2. SONGS OF TALLAPAKA POETS. 

Vol. II. " (WITH SWARA) Price Rs. 3. 

Musical notations. 

by Sri Rallapalli Ananthakrishna Sarma, 
Reader in Music, S. V . O. Institute, Tirupatl. 

3. NITHYANUSANDHANAM TAMIL. 

II Edn. Price 

For the daily use of the Vaishnavas 

according to Tengalai rituals As. 10. 

,, Vadagalai rituals As. 8, 

The Annamacharya Sankeertanas and Tallapakam works, whenever they 
are purchased in a set of six volumes 25 per cent discount will be allowed. 

Packing & Postage extra. 

For copies apply with remittance to : 

THE EXECUTIVE OFFICER, 

T. T. DEVASTHANAMS, TIRUPATI. 




/ol. VIII 



FEBRUARY 1957 



No. 2 




V h?''> * 

- 



P.\R FIG ULA.RS ABOUT TlRll M A T, 
GENERAL : Height 2820 Feel above sea level. 
Temperature : Maximum 94 Minimum^60 r 
Rainfall 40" Population : 4000. 



INCOME FROM TEMPLES FOR DECEMBER 1956 



1. Sri Venkateswaraswami Temple, Tirumala 

2. Sri Padmavathiamma Temple, Tiruchanur - 

3. Sri Govindarajaswarai Temple, Tirupati 

4. Sri Kothandaramaswami Temple, Tirupati - 

5. Sri Kapileswaraswami Temple, Tirupati 

Total -. 



Rs. A. P. 

1,42,309 7 

1,508 3 

1,870 2 

213 9 9 

167 2 9 

1,46,068 5 9 



Number of pilgrims, accom- [ at Tirupati 

I 
I at Tirumala 



modated in the choultries 
in the month : 



Number of pilgrims, who availed I Adults 

T.T-D. 'I K AMT>rRT TTAr-TTT-rToo J 



JANUARY, 1957 

19,816 

23,459 

34,462 



Vol. -VIII FEBRUARY 1957' No* 2, 

NEWS FOR THE MONTH OF JANUARY, 1957 

<fHfdHE meeting of the Board of Trustees of the Tlrumala-Tirupati 
& Devasthananris, was held on the 28th of January 1957, at 
Tirumala to transact monthly business, Sri P. Suryanarayana 
member presiding. Sris Y. Subba Rao, R. Nathamuni Reddy and 
Bojja Appalaswarny members attended the meeting. Sri C. Anna 
Rao, Executive Officer was present. 

The Board decided to lease out for 25 years with sanction of 
the Commissioner, H. R. & C. E., to the T. T. Devasthanams 
Co-operative Stores, the Devasthanam Area known as Gurrala- 
paga in the Gandhi Road, Tirupati. 

The Board agreed to condone delays In payment of renewal 
fees for the Nithya Sevas for three months from the date of expiry 
for the reasons to be satisfactorily explained in each case. 

The Board agreed to pay Rs. 10/- annually to the District 
Board for the usufructs of the Road side aveime trees leased out 
by the' District Board in open auction for the road from Manga- 
puram to Sreepathivari Mettu to be given to the T.T. Devasthanams 
for maintenance. 

The Board sanctioned the introduction of diet 'system on the 
basis of the scale of diet adopted by Government in their Hospitals 
to the poor inpatients admitted in Tirumala Hospital and to make 
the supplies from the Devasthanam Canteen or the Go-operative 
Stores, as the case may be. 

The Board accepted the gift of 500 square feet of vacant land 
in Bandar, made by Sri Chevendra Ramakrishna Rao, free from 
all encumbrances, for the purpose of doing Seva in the name of 
the donor from out of the net income of the land. 

Since the period of majority of the members of the Local 
Advisory Committee at Hyderabad exceeded three years, the Board 
dissolved the present committee and decided to reconstitute a new 

one. . . , . .- . . ,,...,.::: 

The Board approved the proposals arid the plan to construct 
, buildings for Vedapatasala and Elementary School in Vasantka 
Mantaoam Area. . - . ' 



4 T. T. D. MONTHLY BULLET; 

The Board sanctioned the installation of an internal telepho 
exchange at Tirumala with five extensions at a recurring cost 
Rs. 1,397 per annum. 

The Board accepted with thanks the following furth 
donations under own your Building (Choultry) scheme of Tirumal 
Tirupati Devasthanams for construction of rest houses at Tirumai 



No. 



Name of Donors. 



1. Sri Kalva Sufyanarayana, 
Usmanganj, Hyderabad. 



Donation 

Amount. 

Rs. 

4,500 



2,000 



3. Sri LaxtninarayanShrikishnn, 

Gen. Merchant, Tandur, (C. Ry.) 

4. Sri C. Venkatesa Reddiar, Contractor, 2,000 

Perumbair Kandigai P.O. Tozuppedu. 

2. Sti Mothi Sreerarnulu Chettiar. 2,000 

Thangamaligai, Trichinopalli. 

5. Sri Polichetti Gopalasami s/o Pararniah, 2,500 

Cloth Merchanti ELlor.e, 

6. Sri Polichetti Gopalasami, in the name of 2,500 

his mother Mahalakshmamma, b'llore. 

7. Sri V. Subbiah, Retired, Tahsildar 2,500 

Nandyal. 

8. Sri C. S. Ramachandra Rao, B.A., LL.B., 2,000 

Jagtial Post, Karimnagar Dt. (A. P.) 

9. Sri K. Rangiah Chetty, Jeweller, 2,000 

Tiruchirapalli (South India.) 

10. Srimathi Rathna Bai Ammal, w/o 2,000 

Sri K. Rangiah Chetty, Tiruchirapalli. 

11. Sri H. V. R. lyyengar (Sri) No, 3-6-668, 1,500 

Himayatriagar Hyderabad Deccan. 

12. Sri S. S. Sharma, B.E., 1:648, Sampige Rd. 4,750 

Malleswaram, Bangalore-3. 

13. Sri S. V. Doraiswaray, 4.000 

Peelamedu, P.O-, Cpimbatore. 

14. Srimathi V. Kamaladewi, 9,T. Pillai Rd., 1.427 

Thyagarayanagar, Madras-17. 

15. Sri Lukkaraj Sankara Rao, 300 

" Leela Mahal *' Chowdaripet, Guntur. 



Donated buildi 
at Tirumala. 



Special type op- 
posite to P. P. 
block, 

XenemsntJ No. , 
in P. P. blocks, 

do. 



do. 

Tenament No. '* 
in North Mada, 

do. 2 

do. 2 

Canteen Tenemei 
No. 

do. 
do. 
do. 

'D ' Type cottag 
at Sankumitta. 

Amount and typ 
to be decided. 

do. 
do. 



SIMPOSI'UM OF 'HINDU WORSHIP. 
K.'Srinivasan, 'P.R.Oi, Southern Railway. 

Highest Form of worship of the supreme being. 

HE core of Hinduism consists in the worship of the one 
supreme being. As said in the Narayana Sukta : 



mm 

* TOR*. 



We meditate on Narayana the god with a thousand heads the 
all-seeing the source of all happiness, the all pervading immortal, 
the supreme abode. We pray to Narayana who is the supreme 
deity greater than the universe and who can remove our defects. 
H.e pervades the whole universe. Purushasukta contains a 
detailed description of the Lord based on the conception of the, 
supreme being as Narayana the all pervasive spirit. 

The Bhagavatha expounds the conception of the Lord, with 
several descriptions in detail : 



^n: \\ 

We meditate on that transcendent reality from whom the 
Universe springs up in whom it abides, into whom it returns 
because he is Invariably present in all existing things and is distinct 
from, all nonexsits who is self conscuious and who is self effulgent 
who revealed to Brahma by his mere will the Vedas that cause 
bewilderment even to the greatest sages in whom the three fold 
creation appears^as real and who excludes /Maya by his self-effuk 
sent slorv. 



6 T. T. D. MONTHLY BULLETIN 

In- Bagavatha Skanda 5, Chapters 22 and 23 there is a 
pictursque description of the omnipotent and omnipresent Lord 
Narayana ; 



1 ^Rifapl ^ W^FIvfRJ^ SSfaffif 

f^ eR 
r^s 5^3 



It is no. other than the glorious omnipotent Lord Narayana, 
the most ancient person the ultimate cause of the whole univerself 
Himself, who is critically inquired into by the. Vedas as well as by 
the wise, that for the welfare of all living beings splits up His body 
in the form of Time, symbolized by the year the theme of the 
three Vedas Rigveda, Yajurveda, and Samaveda, which is respon- 
sible for the right performance of rituals into twelve parts (the 
twelve months) and manifests by turns, in the six seasons, spring 
etc., the distinctive characteristics in the form of.heat and cold,, 
showers and winds etc., of each season, so as to provide the Jivas 
with the means of reaping the fruits of their past actions. In the 
case of those who worship Him through rituals of final beatitude 
in the case of those who worship Him through Bhaktiyoga, 
Karmayoga, Jnanayoga and so on, duly attain His blessings. 

Some people declare the stellar sphere as capable of being 
meditated upon through deep concentration of as a form of Lord 
Vasudeva. 



qyq^ (j. 

And actually fixing one's gaze on this very form of Lord 
Vishnu, representing all the gods, in the evening from day to day, 
one should wait with a concentrated mind upon the same with the 
following (prayer) silently : " Hail to the Supreme Person (mani- 
festing Himself as) the wheel of Time the backbone of the 
luminaries the Ruler of all the gods ! (Thus) do we meditate on 
Him. 



THE FUNDAMENTALS OF THE GITA. 

Dr. K. Vaidyanathan, M.A., Ph.D. 

Talk on the 12th July 1956 at 9-15 .P.M. at A.LR. Delhi ' B' 
(Permission obtained) 

COMEONE asked Shri Ramakrishna Paramahamsa to give the 

'*>3|j, . ' ' 

O 1 essence of the Gita in a word. The Saint was flabbergasted' 
Yet he did not let the questioner go disappointed. He closed his 
eyes and uttered the word Gita four or five times (Gita-Gita- 
Gita-Gita), he then opened wide his eyes and answered with a 
radient smile;, " My friend, I think the meaning is contained in the. 
very word itself." If we reverse it, it is Ta-gi (" The act of 
renunciation:") The poser was pleased and went away with the 
full knowledge of the fundamental concept of the Gita which is 
Renunciation. [ 

Are people willing to renounce or. sacrifice anything for the 
sake of the Lord ? Here is the crux of the problem. They are 
willing to sacrifice anything and everything to please their dear 
and near ones, but they are somewhat reluctant to sacrifice any- - 
thing for GodJ 

Lord Shri Krishna asks Arjuna .to offer Him everything 
before he. enjoys it. He even goes to the extent of asking him to 
offer Him a leaf* a flower or even a spoon of pure water. The 
reward, He says, will be immense even to a small sacrifice. In 
spite of Lord's repeated exhortation to his devotees to love Hirn, 
to worship Him and to be always thinking of Him, no one seems 
to take his words seriously. To quote the Gita, The Lord says, 

" Ananyaschintayanto mam ye janah paryupasaie, 

Tesham Nityabhiyuktanarn Yogakshemam Vahamyaham." , 

We have seen in the history of saints and sages of the world 
that to be with God is to lose the world and all the pleasures in it. 
They left the world and all their belongings and ran from place to 
place seeking Him, and finally they found the abode of bliss. t But 
these are very few in number as the Lord himself says" There 
are four kinds of devotees that always seek Me. They are those 
who are attached to money, those that are stricken with fear, 
those that .want fame and those that want Me and Me alone." 
The last are the purest devotees and the Lord is most pleased with 
them. But they are very few in number. 

: If the Lord of the Gita is properly understood, it will be a 
c,<-w F ;</ anri a nnint rf lack to anv and everyone. One.cani 



8 . T T. D. MONTHLY BULLETIN 

with faith in and devotion to the Lord, approach Him and get all 
one wants. But this demands a great spiritual adventure, or " a 
leap in the dark." If one can, with confidence in the All-Merciful 
Lord, jump out of oneself to know and enjoy His presence, one 
can easily know and enjoy His blissful presence. This is what the 
Lord Himself says in the Gita. " Any devotee can reach me by 
unwavering devotion to Me. He may take any form for his 
devotion. I will appear before him in that form and bless 
him.*' These are not the empty words of an idle God. 

Men are fond of so many perishable things of the world and 
they do not think of the Creator who is the root cause of every- 
thing in this world. Mere commonsense will dictate to a man who 
can hear that the Lord alone controls everything and the acquain- 
tance With the Lord is the true source of happiness. Knowing 
this secret of happiness, men are unnecessarily and blindly 
wandering here and there to seek other sources of happiness. 

Shri Rarnakrishna would often say " Kamam and Kancha- 
nam " are the two barriers of devotion. Remove the barriers, 
you are with the Lord. Certainly, the Lord is on the other side 
oT the hedge. It requires only a little effort on the part of the 
votary to forget ' woman and gold ' for a time and sit quietly and 
triumphantly at the feet of the Lord. But men are not willing to 
make even the small sacrifice to please the Lord. 

The Lord does not want anyone to leave the home and family 
and run after Him. If that is his idea, he would not whisper his 
secrets to such a worldling as Arjuna. There is not a single 
pleasure which Arjuna was not after. Still the Lord loved him 
well and even told him that he was very dear to Him. What is 
the secret of Arjuna's success? It is definitely his firm devotion to 
the Lord at all times-, in all places and under all circumstances. 

When the Mahabharata war was about to take place, both 
Duryodhana and Arjuna went to Lord Shri Krishna for his help. 
Duryodhana, being a materialist, asked for all the arms and bombs 
which he possessed. He thought, by totally disarming Him, he 
could gain victory against the defenceless Krishna. He did not know 
the secret of Truth, that at the root of everything the Lord is alive 
and active. So he went away satisfied with the material goods of 
God. Later Arjuna came and asked the Lord knowing Him to be 
the, source of all strength and iov. "T.nrri T an* +K~ ~~A *u 



THE "FUNDAMENTALS OF THE GITA S 

alone." Immediately the Lord gave a significant smile and 
embraced Arjuna and said, " Well, since you want Me as thy sole 
guide, philosopher and friend, here I am, and use Me as you like.** 
The Lord became instantly the servant and master of Arjuna,, As 
a servant he became the ' Sarathy ' or the driver of his chariot 
and as a master he taught him the way of blessedness and triumph. 
When the Lord became the Charioteer of Arjuna, what more 
proofs are required to understand the mercy and compassion of 
the Lord for the erring and suffering mortals ? 

There is nothing which man can do without the grace and 
help of the Lord. The day and the night are caused by Him. 
Nothing can move without His will. Knowing these small precepts 
one must lead one's life in humility and simplicity. This is the 
easiest way of achieving the grace of God. 

Let not one run away from the world to know Him. Since 
the Lord is in everything, one must respect and love one and all. 
Tagore, one of the greatest poets, sings, as I remember, somewhat 
like this " I will not seek 4 dark room to tell my beads. I will 
be an ascetic and renunciation is not for me, for my Lord is in all 
these and I want to embrace the thousand bonds of delight." 

Seeing the Lord in everything, one can lead a perfect and 
successful life in this world. The Gopis of Brindavanam had this 
simple devotion to Shri Krishna; and so they led the happiest '-life; 
No earthly qualification is necessary for devotion. Shri Rama- 
krishna Paramahamsa was an illiterate, poor and Helpless. Still 
he became the saviour of spiritual India in the twentieth 
century. His redoubtable disciple Swami Vivekananda exhorted 
the people of India to " awake, arise and stop not till the goal is 
reached." This is possible only when the soul awakens in Man I 
So long as the soul is asleep, his mind alone will be active 
indulging in the vain glories of the world. The moment the soul 
awakens in him, just as the stars disappear at the sight of the Sum 
all the worldly joys and pleasures will pale into nothingness at the 
sight of the Lord. The soul alone can see the Lord as it is the 
immortal part of His. The senses and mind are extrovert and 
they can seldom see God and much less know God and His ways. 

One who awakens from the dream of the world is the true 
devotee of the Lord. To awake is to hear the Gita of the Lord. 
To hear the Gita and meditate upon his teachings is to under- 



10 / ,; ; T,:T. D. MONTHLY' BULLETIN 

stand all the secrets of Nature and of life. When one understands 
the secrets of Nature and of life, one will be able to solve all 
the problems that face mankind. So in the concluding chapter of 
the Gita we find this golden secret of successful life. 

" Yatra Yogeswarah Krishno, Yatra Partho Dhanurdharah, 
Tatra Srir Vijay'o bhutir Dhruva nitir Matir Mama." 

These are the fundamental teachings of the Gita. 

, WM A J DOES THE PSiGRiM SAY? 

22-1 '57 S. Sadafi7am, 'Clark, Railway DM0' s Office, 

Madura. 

We visited the famous shrine as a humble devotee on the 16th 
and 17th and had Darshan of the Lord. We arranged for paid 
rooms etc., and there was nothing left to be desired by way of 
facilities etc. 

22--l-~'57 S. K, Daru, G/o The Imperial Tobacco Oh .of 
v India Limited, Fraser Town P.O, Bangalore-d". 

We were very well received and were afforded opportunities for 
Darshan. Having had the opportunity of comparing the arrange- 
ments for Darshan and accommodation made at other Temples at 
the North, during my recent visit there, I unhesitatingly say that 
the Tirupati Devasthanams are -yry well administered. May your 
hospitality contains seeds of infection for subsequent visits I In 
any case Sri Venkatesward's beacon is eternal. 

, Pandit N. S. Narasimhachariar of Tumkur offered himself first in 
1954 to write in our monthly on Sri Venkatesa Vaibhava in Kannada 
language for the Suprabhatham and the stotras that are sung daily 
in the temple of our Lord .Sreenivasa. After that series was over, 
he began to write on Daya Sathakam with notes and commentaries 
in Kannada language to benifit the Kannada knowing devotees. He 
has so far written for 70 ; slokas. He has been called away on 
18 11957 to the Lord's feet. His passing away is a loss to our 
journal and the devotees of Karnataka. We trust the remaining 
slokas will be completed ,:by,his brother Sri N. S. Krishna lyyengar, 
B.A., B.Ed., Headmaster, Aryan High School, Tumkur. 

We offer our sincere, .condolences to the bereaved family in the 
hour of their distress. 



A BRIEF REPORT ON THE GEOLOGY OF 
TIRUPATI-TIRUMALA AREA 

R. Vaidhyanathan, 
Lecturer in Geology, Andhra University, Waltair. 

INTRODUCTION 

TIRUPATI, in Chittoor District of Andhra State, is a famous 
pilgrimage centre for the Hindus. The abode of the deityi 
Sri Venkateswara swami, is about 6 miles north-west of Tirupati. 
There are foot-steps leading up the hill as well as picturesque 
winding road from Tirupati to Tirumala. 

There is an orthodox belief that the Lord lies on a serpant, 
whose head is a little south of Tirumala and the tail, near Sr 
Sailam, about 170 miles north of it. This belief must have been 
due to the imposing reddish brown cliff of quartzite, bank lying 
as an inclined bed, similating a serpant with the head a little lifted 
up. If one travenses across the succeeding groups of strata due 
north, there is a possibility of a similar feature deing observed 
only after Srisailam. 

Geological Mapping was done on a 4' to a mile scale map 
(enlarged 1" to a mile). The purpose of the work was to study 
the various structural features in the rocks here, most of them 
emposed in the numerous cuttings that were made during the 
construction of the road. 

PHYSIOGRAPHY 

Tirupati (550') is situated on a plain and the range is about a 
mile north of it extending east west. There is another range 
parallel to it in the north, the valley in the centre being cut by a 
stream known as Avachari Kona flowing east. The road at 
"CHANDRAGIRI VIEW " connects these two ranges near the 
western extremity. Tirumala is situated at the foot of the 
northern slope of the second range. 

STRATIGRAPHY 

The rock types met with here can be tabulated as follows with 
their corresponding ages : 

Shales Pullampet 

Quartzites Nagary 



A */*l 



T. T. D. MONTHLY BULLETIN 



, CHIT !OOR_ DISTRICT. 



PART OF 
SHEET No. 57 



THE TSRUMALA TIRUPATI 



--I CONTOUR 

ROAD 

\ | iEDDING 
CLEAVAGE 



fQUARTZOSE 
' \SANDSTONE 




A BRIEF REPORT ON THE GEOLOGY OF T. T. D. AREA 13 

DESCRIPTION OF ROCK TYPES 

1. Granites ; The plain around Tirupati is all granites with 
a soil cover on top of it. The granites extend upto an height of 
2900 in the hill, immediately north of Tirupati. These could be 
very well recognised even from afar from their mode of weather- 
ing into tors and boulders, and also the black colour with white 
vertical streaks a result of continued exposure to sun and rain. 
In certain places they are weathered completely into clay (Mile- 
stone 0/4). 

The granite is made up of vitreous, colurless quartz .and white 
and pink felspar. The most common accessory is green horn- 
blende. Biotite is accasionally present. The rock as a whole has 
a pleasing appearance. 

2. Quartzites : Over lying the granites with distinct un- 
conformity are the reddish brown and light rosy pink quartzites. 
There is a narrow zone of conglomerate varying in width from 2 
to 1' overlying the weathered granites (near the 9/4 milestone). 
However, the conglomerate is not persistent. 

The quartizite is massive made up of many bands with 
distinct bedding planes. Along certain bedding planes there are 
thin 2 to 3" greenish shaly bands containing numerous platy 
quartzites of not more than 0.5" in thickness, with parallel closely 
spaced (O.l" to 0.2") grooves in them, the grooves being parallel to 
the bedding plane and dipping in the same direction as the bed. 
The thickness of each quartzite band varies from a foot to as 
much as 10'. There are many certical joints in the rock. The 
thickness of quartzites here is about 150'. 

The quartzites here overlies an undulating granite country and 
also forms a part of a .major faulted horizon and hence at this 
place the strike of the quartzites varies from NW-SE to W-E as 
one proceeds from west to east, the general dip being towards 
northeast and north, the magnitude not exceeding 12. 

3. Shales : In between the quartzites and the shales there 
is a zone of alternating minor bands of quartzites and shales to a 
total thickness of about 10', the thickness of each of the individual 
layer verying from 1" to 6". 

The shales succeeding them conformably are variegated, some 
containing very minute specks of mica. These form hills towards 
north east, of which Sanavalla Mitta is a prominent one. 



14 T. T. D. MONTHLY BULLETIN 

INTRUSIVE 

A dolerite dyke approximately about 75' in thickness extend- 
ing to a visible length of about 200' due ENE-WSW, cuts through 
the granites and also the overlying quartzites. The vertical 
contact between the dolerite and the quartzites could be seen near 
the 9th mile stone, whereas the whole breadth of the dyke could 
be seen only opposite milestone 8/7 deep down in the vally. This 
intrusive is obviously younger than the quartzites. 



The common features are ripple marks, and various types of 
cro-laminations tabular and wedge shaped. Besides, there are 
some features of doubtful origin (See map). In the shales there 
are fracture cleavages and tension cracks It seems as though 
there might have been a minor movement of the shales over the 
quartzites against the dip direction. 

CONCLUSION 

This is a classic area for the study of textures and structures 
in sedimentary rocks. 

A REQUEST. 

The pilgrims are requested to be present at the time of 
P AH AK AM AN I assortment of offerings of coins etc., received 
in the Hundi or Koppera conducted in Sri Yarn's Temple, 
Tirumala, in the afternoons usually at the time of 
DHARMA DARSANAM. 



AN OPPORTUNITY 
Tirupati Devasthanam* are taking up the works of 

Regi'fding of the Ananda Nilaya Vimanam 
of Sri Venkateswaraswami Varu at Tirumala. 

Bhaktas are requested to contribute Go j d & Money and 
associate themselves in the Kainkaryams. Contributions 
may be sent to the Executive Officer, Tirumala-Tirupati 
Devasthanams, Tirupati, S. I. 



T. T. D. MONTHLY BULLETIN 



and undesirable son, he sub- 
jected him to various forms of 
cruel treatment. It further 
narrates how P r a h 1 a d a was 
thrown into the sea, Simha- 
chalam hill was placed on him 
and how Vishnu in his man lion 
incarnation went to his rescue, 
stood on one side of the hil' 
tipped it up so that the boy 
could crawl out on the other and 
Prahlada, in his gratitude, 
founded this shrine. In subs- 
equent ages, this temple which 
was the favourite resort of the 
Devas, fell into disuse and decay. 
King Pururava with his beloved 
consort Urvasi, during his 
peregrinations is said to have 
visited this hill and at the 
instance of Urvasi, located the 
God, who appeared in his dream 
and ordained that he should be 
exposed to view only on the 
dthir day of the bright half of 
the month of Vaisakha, and 
that he should be covered up 
with sandal paste during the 
rest of the year. Even to this 
day, as ethough to give credenc 
to the traditions contained in the Sthalapurana, the Chandana 
Yatra festival is performed on the third day of the bright half 
of the month of Vaisakha (Akshaya Trtiya). On this day the 
sandal paste which covers the image is removed and the 
NIJASVARUPA is shown the devotees. Thousands of pilgrims 
gather at the temple for darsan on this day, as it is belived, that 
darsan of Nijarupa is sure to obtain for them salvation of Moksha. 

Though the beginnings of this sacred edifice to the man-lion 
incarnation of Vishnu is thus shrouded in mystery and legend, the 

eneraved on the walls and nillars nf this shrine contain 




Temple Pillar. 



SIMHACHALAM 



1? 



a mine of information and throw a flood of light on the vicissitude 
o t f this temple, during the long period of its existence. The 
fragmentary inscription dated Saka 1021 (1099 A.D.) of the Chola 
King Kulottunga (1070-1118 A.D.) who conquered Kalinga terri- 
tories refers to the importance of this temple in the llth century 




A view of the Temple. 

while another records that the queen of the Valanadu Chief 
Gonka III (1137-56 A.D.) covered the image with God. The 
Eastern Gangas of Kalinga, with their seats at Mukhalingam and 
Cuttack have also very richly beautified this shrine. King Nara- 
simha I of this dynasty is- credited according to one inscription 
with thft r.nnsmiction of the central shrine, the Mukhamandapa the 



18 T. T. D. MONTHLY BULLETIN 

Natyamandapa and the outer enclosure in beautifully polished 
black stone in 1267-68 A.D. The Reddis of Rajahmundry the 
Mathyas of Oddadi, the Vishnuvardhanachakravartins of Pancha- 
darla and Suryavamsa Gajapatis of Cuttack, all in their pious zeal 
contributed their mite in enriching this temple. Early in the 16th 
century the famous ruler of Vijayanagara Empire, Krishnadevaraya, 
in the course of his seven years was against Gajapati Prataparudra 
of O.rissa visited this temple twice in 1516 and 1519 A.D. to pay 
homage to Lord Narasimha when he had offered very valuable 
jewellery as well as a number of villages for maintenance of some 
bhogams or worships. Some of jewellery presented by that 
illustrious monarch are still in existence display to us the height of 
artistic excellence attained by the Andhra artist in those by gone 
ages. After the fall of Gajapatis of Orissa who had been allowed 
to retain these territories by Emperor Krishnaraya, this area was 
overrun by the Qutb-Shahis of Golkonda, who in the course of 
their predatory raids infested this temple, smashed its fortifications 
(the only remnants of which can be seen now near the Hanuman 
Gate) and mutilated the images and fine carvings on the pillars. 
But soon, as Vassals of the Sultans of Golkonda, the local rulers 
of Vizianagaram revived the glory of Simhachalam by endowing 
it richly with grant of lands etc., for maintenance. The represen- 
tation of Matsya incarnation of Visnu, the Dhanvantri, Varuna, 
and the numerous murtis of Narasimha, deserve special mention. 

Simhachalam was a great centre of learning as well in the 
mediaeval period. Naraharitirtha Sripada and a heirarchy of his 
Sishyas and prasishyas, who officiated as the spiritual teachers of 
the rulers of the land, the Eastern ganges of Kalinga, made this 
their chief seat, and preached the cult of Vishnu. They have 
established numerous maths, and schools which were endowed by 
the rulers for fostering education in Sastras and Vedic Lore astro- 
nomy and philosophy though of a sectarian nature. 

WHAT DOES THE PILGRiM SAY? 

8 1 '57 R. Y Dharwadkar, M.A., Principal, J. S. S, 
College, Dharwdr. 

I should really thank you for the very fine arrangements made 
at present. The premises are absolutely clean and the Darshan 
arrangements also excellent. The ticket system is also quite 
efficient, i 



JAGATH JYOTHI BY AD1BHATLA NARAYANADOSS : '; 

RENDERING OF A PASSAGE,. ' 

1!lii?AN'S effort to have his desires fulfilled is called Pourusham 

i'*Wif 

JjyjJs (human effort). Effort is action. The cause of human 
effort is Divine. It is the impelling force that enables a man to do 
or act. Though human effort seems to be the cause for all 
achievements nothing can really be achieved without the help of 
Divine dispensation. 

Every sentient being must be able to know what is true and 
what is false rather be able to distinguish between the abiding 
and transient. 

The ultimate aim of one and all is to acquire Eternal Bliss 
what is Eternal must be known. Great seers have shown the way 
to know the truth. One who knows the various arts and always 
endeavours not for his selfish gain, but, for the good of humanity 
is a Seer. The man who has been able to work for the good of 
humanity is verily the embodiment of the Eternal truth itself. 

While we in the mundane sphere speak of progress, our Se'ers 
have spoken of regress. Dharma and purity decline from Kritha 
Yuga to Thretha Yuga,, from Thretha Yuga to Dwapara Yuga and 
finally from Dwapara Yuga to Kali Yuga. Having this decline 
in view our Seers have set different standards for different Yugas. 
In Kritha Yuga a man to attain Liberation must become a Gnani 
He must perform Thapas in Thretha Yuga. In Dwapara Yuga 
he must perform sacrifices., In Kali Yuga worship and repeating 
the name of the Lord are alone sufficient. The same divinity 
manifests in diverse forms in different Yugas. There is no 
difference between Divinity and time nor between Divinity and 
Prakruthi. ' Kalam and Karma 'time and action are often 
spoken though not fully comprehended. Time and action are 
indicative of change. In that ultimate stage of realization there is 
no change ; it is a Replica of the Eternal unchangeable Brahman. 
This state can, by practice be attained through Samadhi Worship 
and the repetition of the name of Lord are the steps that lead the 
individual into .the higher states. It therefore behoves that every 
one should perform Puja (Worship) and attune the mind to the 
name of the Lord. 

Some, people believe that sacrifices are more efficacious. The 
Bhagavath Geetha has in unmistakable terms stated that we should, 



20 T. T. D. MONTHLY BULLETIN 

atleast, to propitiate the Lord s offer leaves, flowers, fruits of 
water.'' ' 

God has manifested himself in several places in several forms 
'Lord Sri Venkateswara is the Ruling Deity for the present 

Yuga Kaliyuga, as it is said Kalau Venkatanayakah 

Narayana Doss when he went to Thirupathi composed several 
verses impromptu upon Lord Sri Venkateswara inspired by the 
Deity. , 

Religious lectures held during the month of January 1957 
; . -...,-. T. T. Devasthanains Information Service Office, 

at 19, -Royapettah, Madras-14. 

Date Discourses given by Subjects 

51-57 Pandit P. N. Narayana Sastry DRUVA CHARITRAM 
6 1_57 Suprabhatam by Bhagavatars PRAYER MEETING 
of Sri Ranga Dasa Goshtigal 
(Prasadams distributed) 
12 1-57 V id wan Sri P. R. Nagaraja AMBARISHA 

Rao UPAKHYANAM 

19__i-_57 vidwan Sri K. Rajagopal Rao, AJAMILA ,, 

. B.A. ' ' ; 

26j 1-57 Vidwan Sri Dr. K. Vaidyanathan, ADVICE TO THE HOUSE- 

M.A., Ph.D. HOLDERS BY SRI RAMA- 

KRISHNA PARAMAHAMSA 

*+ FOR THE ATENTION OF THE SUBSCRIBER . 
1 The Subscribers are kindly requested to note that the bulletin I 

1 copies will be posted only on the 10th of every month and not I 
in piecemeal. Those who become subscribers or renew the old 1 
ones after the 5th of the month, will get copies of the bulletins J 
only after the 10th of the succeeding month and not earlier. | 

WHA T 190ES THE PILGRiM SAY? 

9__1_'S7 (Mrs.) Sathyabhama Reddy, B.A.., M.D., D.G.G., 
Professor o Obstetrics & Gynaecology, Guntur 
Medical College, G-untur. 
We were absolutely comfortable at Tirumala during our recent 

visit there. We had a most enjoyable time and Dharsanam. 



SREE VENK&TESWARASWAMI VARI TEMPLE, 'TlRUMtAL A 



Rs. 



Rs. 



4. Pulangi 

5. Abhishekam 



Harathi each 

(i) DARSANAMS. 

1. Thomalaseva 

2. Arcbana 

3. Ekantnseva , ae 1 3 

Note: For (S) and (3) five persons will b^ admitted for each ticket; and 
. f r (2) only four perso-s for each ticket ; and for (<) and (5j 
admission is for each ticket holder only. 

(ii) SEVA.S. 
\. 

2, 
3. 
4 
5. 
6. 



Abhishekam 

Garni 'hura Vessel 

Civet Vessel 
Musk Vessel 









' -K S . 


100 


1, 


Japhara Vessel 


65 


60 


- 8. 


Sahasrakalasa 




450 




Ahhishekam 


1500 


250 


9, 


Tirnppavada-Full 


2000 


85 


10. 


Tiruppavada- Partial 


1000 


50 


tt. 


Abhisheka K- vil Alvar. 


500 



Note . (i) '!< rersons will be admitted during the services of Thomala and 
Arcliana in the morning, and for Ekantha Seva during the nigHt 
for Ihe day. They will also be given I'onfrali orasar am in the 
nru-n and D >Satu i \ the night after Nivedana. One Rupee has to 
be paid for Dalham additionally. 

(2) During this service, 10 pers >ns are Admitted for Darsanam. 

(3) to (7) For all these sevas only 10 pet sons are admitted for Ahhi- 
sheka Samanulu will b^ given in the hands of the party for being 
taken into the Bangaru Vakili with the procession: for"th'.J 
items 4 to 7, the particular items only will be given in the hands 
of tlie party for similar purposes. Sri v^ri ' 'rasadarns of Tiitham 
Chardanam and, Sree Padarenu wi-1. 1 be given. 

(P) to (11) These are a day's function each and the party will be 
fjiven prasadams, Vada Laddti, Appam, Dosai etc., besides Vastra 
Bahumanam at the "nd of the functions. 

Additional one Rupee has to be paid for Dattatn and Harathi 
purposes as per custom as occasions demand. 



(Hi) UT5AVAMS. Ks: 

1. Vasantotsavarcr ... 2000 

2. Brahtnotsavam 1st Cl. 1500 

2nd ,750 

3. .Kalyanotsavam , ... 5' 

4. Vahanaseva with dia- 
mond coat-of mail 
K a 1 p a v r i k s h. a o r 



Big Sesha 
Sarvahhuoala 
Suryaprabha 
Pallaki 

Silver Garuda 
Chinna Sesha 
Chandraprabha 
Elephant 



62 
62 
62 
62 
32 
32 
32 
32 



22 T. T. D. MONTHLY BULLETIN 



5, Vahannseva wi th ou t Hor.se Vahrmara ... -<2 

diamond coat-of-mail. Lion ... 32 

Goldon Garuda 62 Swan 32 

Kalpavriksh-i 62 Silver Tiruchi 32 

Note: (I) Vasaxtotsavam .--Conducted for ten days or lesser number of 
tla\s as per the convenience of the party. Vastrn HanumajiHin, 
Chandanam and Sree Padarenu etc., will be RIVPII to the party. 
(Z) Brahmotsavam : For 1st Class. 20 persons and In persons for the 
second class of Brahmotsavam will be admitte"' for Tomala Seva, 
Arch ina ami night Ekanlha Seva, each dny of the performance of 
tlie Utsavam which may be conducted lo- 8 days or a lesser no 
according; to the convenience of the party. I'ongal and Dosalu 
will be given to the party on days of t -e Utsavam. At the end, 
Vaslra Baliumanam Sree Van Prasadatns of Sandal and Sreepada- 
renu will be given. 

(3) Celebration of marriage: At the close of the function Vfis*ra 
.Bshumanam, Thirtham, Chandanam, Sree f'adaretiu etc., prasa- 
dams will be given as per maniool besides Laddu, Vadas, Appamss, 
Dosalu and food prasadams. 

(4) The Vahaam Sevas: Besides the payment of the schedule rates, 
the worshipper is bound to pay Re. I/- for each Vahanam addi- 
tional for Harathi, One Vada or one Manoharam will be given to 
the Grihastha for each Utsavam. 

GENERAL: Additional one Rupee has to be paid for Dattam and Harathi 
purposes as per custom as occasions demand. 

(iv) FOOD OFFERINGS. Rs, . R S . 

1. Dadhyodan ... 56 5. Sakarhath ... 120 

2. Pulihora .. 60 6. kesaribaib. ... 125 
3 Pongali 7,0 7. Payasarn ... 80 

4. Sakkarapongali 80 8. Sira ,_ 160 
Note: I'rasadaraswill be given to the party after Nivtdanam. 

(v) PALLU OFFERINGS. Rs Rs. 

1. Laddu ... 125 7 Sukheelu ... 60 

& Vada ... 80 8. Manoharam ... 70 

? . Poli ... 45 9. Jilebi . ... 125 

+ Dosa ... 50 10. Ukaya Chatni, (the fruit 

5. Apparo ,.> 60 must be supplied by 

6. Tenatola ... 55 the pilgrim) ... 5 

Note: For each of the offerings, 80 Paniyarams will be given to the 
Grihastha who pays for it. ' 



^^^'^''13^ "'- 

At reduced prices other concessions also. 

LIMITED COPIES ONLY AVAILABLE. PURCHASE TO-DAY. 

-- KJ. *xXra * 

: . Rs. t A. 

i. Sri Venkatesvara Wlahatmyam (Sanskrit) with Hindi Com- 
mentary Vols. 1 & II each ... 1.0 
2 do. Sthuihi (Ski. in Tel. Songs) ... 04 

3, Marschi Samhila Sanskrit 12 

4. Sri Venk''leswara I'ihrisamala (Sanskrit) ... 8 
5 Asht&mahishi Kalyanamu (in Telugu) 12 

6. Paramayogi Vilasamu 1 11 

7. Usha Parinayamu ,, -- 14 

8. Sri Venkatesvara Kavya Kalapa (Skt.) ... 20 

9. Athri Samhita - 3 

10. Sri Venkatesvara Vachanmulu (Tel) ... 8 

11. Chevvaichchuduvar Bhagavatkm - part I (Tamil) ... 40 

12. Sri Knshnopadesam (Sanskrit I elugu) ... 2J 
i-'^. Tiruvayiuzi (Telugu Script with Commentary) - 5 
14 Nityanusandhanam Tamil ( I'eng-alai) ... Q \Q 

15. do. ,. (Vadagalai) 8 

16. Tiruvaymozi Viiakkam f lamil) 10 

17. Srivachanabhushanam (Telugu) 12 

18. Semporul ( Tamil) ... 1 8 

19. Adhyatraa Sankirtana'u : 

do. Vi.la. Vlil, IX, X each ... I 8 

20. 1 Sarasangraha Ganitamu 1 2 

21. CkandogyopanishaH (Sanskrit only) 

22. '1 he Pantheon at Tirupati (I'iciorial) 

23. Cbevvaichuduvar Bhanavatharn- Hart II 

24. AshtadasaRahasyam (9 to 18) Vol. H ... 2 

25. History of Tir.ipati ( Tiruverujadam Temples) by Sriman 

T. K. T Virarrt^havachariar Vol. I 3 12 

26. do, do. Vol. II ' ~ 3 2 
27 Architectural Development in Tirumala f ample 4 
28. Minor Worka 9 
2. Sri Ainamachitryula Charitrama 1 14 

30. Thiruven^ada Ula ('Tamil) ... j 2 

31. Adhyalma Sanki^tanalu Vol. V 24 

32. Sankara Vilasam (Tamil) - 2 7 
33, Alankij-a Sangraha 2 7 

34. jannsrayi (Sanskrit) 12 

35 i ruipavai Saptapadulu (in. Telugu) 04 

36. Dharmasangraha (in. Sanskrit) . t 8 

37. N'patavyayopasargavr'tti (in Sanskrit) 1 8 

38. Sahityai Vimarsa (in Sanskrit) - 1 8 

39. Veerasaiva Literature (iti Telugu) 3 12 

40. Raghuvamsa by D. T- Tatacharya 1 14 

41. Sahitya Sara (Sanskrit) I 8 



T. T. IX MONTHLY' BULLETIiJ 

Ks. A. 

Padraini Parinayam (Telugu) ... j g 

History of Tirupati by Ur. S. Krishnaswami lyengar 

Vols. I & II each ... 3 j 2 

44. Alwar's Maagalasasanams on Thiruvengadaraudaiyara 

( felugu script) , __ 2 4 

45. Tirumalai Olugii ..-2 

46. AshtadasafRahasyamulu, (first 8) V< 1. I 3 

47. Supreme Epic of Devotion (English) - 2 

48. Sri Krishna by P. N. Srinivasachari ... Q 
4 1 ?. Vedartha Sangrafaa ... 5 

50. Srinivasa Vilasa Sevadhi ... 4 

51. Brthadaranyakopanishad (Sanskrit only) ... 5 

52. TaUwasankhyana Tika ... Q 

53. Vidhithraya Parithranam ... I 

54. Ramajeya-t-tiruppugal Vol I & II, each ... 3 

55. Prapanna Parijatam (Sanskrit) ... Q 

56. Balabhagavatara (Telugu) ,., 3 \% 

57. Srinivasa Vilasam ( I elugn) 

58. Koil Oiugu: (in English) By T. S Partbasaratisy ' 12 

59. Sri_Venl<ateswara Mahatmyam (Telugu prose) ... o 8 

60. Thiruvengada Sthalapuranam ("1'amii prose and poetry) ... I 8 
6'. do. ('I'amil Prose only) g 
6-- do. (Kannada) ."." Q 8 

63. du. (Hindi) ... 8 

64. Sri Venkateswara Sathakam (Telugn) ... o 8 
65 - do - Suprabhatham (Sfinskrit) ... () 3 
66 d . (Telugu script or Kannada) "] Q 2 

67. do. (Tamil script) Q j 

68. Sri Venkatesvara Suprabhatam with word for word mean- 
ing and short commentary in Tamil and Telugu each ... 06 

69. Aiwar's Arulichchfiyaleal on Thiruvengadamudaiyan 

; (TamiJ script) ' Q 4 

70. Sri Venkatesvara Laghu Kritulu (Tei.). \\\ i g 
7t. Sri Venkatesvara Sahasranaraara with Ashtolharaia (Skt.) " 10 
72 do. (Sanskrit and TV-mil) '" 1 Q 
73 i do. (in Telugu script) ]_" Q 5 
74, do. Stutiratnanaala (Tel.) Vol. I. "" 1 2 
75 do. (Telugu) Vol. II. "[ 2 
76 Alwar's Mangalasasana Pasurarns with Commentary (in Tamil) 3 
77. Sringara Sankirtanalu : Vol. Ill ""20 
7^. do Ed. by late V. Prabhakara Sastri .u 2 

79. Adhyatma Sankirtanalu : Vol. VI *,* *> n 

80. do. Vol. XI ... 5 o 
81^ Songs of Tallapaka Poets with musical notation, by Sri 

R. Ananthakrishna Sarma Vol. I ... q n 

82. , do / 7> n ^ | ^ 

83. Kasyapa Sarah? ta L',' 



Rs. A, 



84-, Bhriseu Samhita . , '. .. - 

85* isavasyopanis.had : . : ';..' 

86. Kenopanishad 

87. Kathopanishad ; ; 

88. Prasnopanishad - 

89. Minor Up-mishad basliya (Sanskrit only) ... 

90. A Glossary ot Indian Philosophical terras (Sanskrit & . . 
English) ... 

91. Psychology (Telugu) : (Out of stock) 

92. Theory of Knowledge in the Philosophy of Sri Ramanuja - 

93. Idea of God by Dr. K. C. Varadachari (English) - 

94. Suvarnasaptati Sastra (Sanskrit) >- 

95. Dharma Sastras and Dharma Sutras by Sri K S. Rama- 
s^wami Sastri - 

96 A Handbook of Hindu Religion (English) ,,. 

97. NityanusandhaBam Telugu Script (Tengalai) 

98 do. (Vadagalai) -- 

() 9. Tiruppavai (Tamil or Telugu) -. 

100. Cbittira Tiruppavai (Tamil) 

do. (Binding) - 

101. hitramuia Thiruppavai (in Telugu) - 

do. (Binding) - 

T02. Stotraratnarauiu (in Telugu script) -- 

103. Jbrirangam Vaikuntha Ekadasi 

304. Tiruvaimozhi Ahapporu! pasuraras fart I.T. (with Edn. com.) 

305. Tirukkural (Kamattupal) Tamil (Out of stock) - 

106. do. <PorutpaI) do. - 

107. Rupakaparisuddhi (Sanskrit) -- 

108. Hharatakosa- (Sanskrit) ' 

109. Andfara Kuvalayanandamu (in Telugu). ... 

110. DasarupakaiM (in Tamil) -- 

111. Subhadra Kalyanamu ,, 
i 12. Ba*acharitam (a Tamil Sanskrit 1 5rama) ... 
1 13. Ashtingayogasaramu (Telugu) ... 
i!4. Maniraekhala (Te ugu) by Pandit Sriramulu Reddi .,.. 

15 Chakshushiyarn (Sanskrit) 

16. Ethiraja Vijayam (a drama) (Sanskrit) ^. 

17. Mahabharatam : by K. S, Ramaswami Sastri (English) ... 

18. Tirupati Devasthanam Epigraphical Report 

19. i irumalai Tirupati Devastha^am Inscriptions Vols. 1, II, 

III, IV and V each - 

120. do. Vol. VI Parts I and II each - 

121. A Study of Hindu Iconography: By T. N. Srinivasan (Eng.) 
'22. Rasavivekam (Sanskrit) 

\ 23. Exerpts from Pofcana's Bhagavatham by A. V.S. Sarma,(Eng.) 

'24. Yappoli (A Tamil prpsody) ... 

125 Sidhanthaa Thraya Sangraha 'Tamil) >. 



26 T. T. D. MONTHLY 

Tirupata Yatrs Guide Books Rs. I 1 . 

1. Illustrated English Guide Boole Tirupati. ... 1 o 

2. Ail-About Tirupati (A pictorial guide book) 3 g 

3. Tirupati-Yatra (in Telugu) 08 
4-. Tiruijati (Guide hooks in Eng., I'amil, Kanarese and 

Hindi languages,) each. ... 4 
S Venkafcesvara Pictures 

1. Sri Venkatesvara 20"X'4" . 1 

2. Sri Venkatesvara & Padmavati 14"X^O" 1 

3. Sri Veiikatesvara or D.. 14" Vio" . Q 

4. Do. ^'"X'W . 08 

5. Oo Do. 7"X5" . 14 

6. Sri Venkatrichala Mahathmyam in pictures 5 8 

Books io Print 

1. Bhavaprakasika by Sri Rangaramanujamuni (Sanskrit) 

2. Kadambarikathasara ,, 

3. Kenopanishad (Reprint) ,, 

4. Andiya Katha by Fandit Sriraniulu Reddi /"Telugu) 

5. Thiruvengadamudaiyaii Pasurams with corn. 

6. Vrikshayurvedam . ,, 
7; Kamanataka Vimarsanamu ,, 
8.- Suprab ithani iu ( I'elu^u with com ) Reprint 

9 Annamacharya Charitamu (Reprint.) 

10, , Thiruvaimozhi Ahappordl Pasuraras Part II (Tamil) 
lLrl08Thir.ntmang.il (collection from Bulletin) ,, 
12. Thirnkkural^-Kamathnpal & iPorutpal (Reprinl*) 
13'., Idea of God by Dr. K 4 C. Varadachari (Reprint) English 
!4. Payasathakam with corau.entary (Telugu and Kannada) 
15, Sidhantiia Ihraya Sangraha ( I'elugu) 

DISCOUNT AND CONCESSIONS. 

The T, T. D. Ephigraphicsl reports and T T. D Inscripti as Vols 
I tin V and VI (1) and (2) total eight bocks will.' hs sold at a conces 
sional price of Rs. IO/ per sat for th> public. 

Ihe Annamacbarya SankirL'inas and Tallap?ik;im works, whenever 
thev are purchased.in the set .of six vols. 25% discount will be altowt,d. 

For the Educationaj Institut'oo* and Public Libraries also for the 
registered bouafide book sailers, 25 w> sales, commission will be allowed 
on the above rates, in the case of the pureliasa made to. the. value of 
Rs. 1 OO/- of more 'or 100 items of each time These concessions will 
apply only for items 1 to 121 enumerated alone and not to pictures, 
guide books etc. For the pictures and guide books only 12% % discount 
only will be allowed on purchase of 100 copies and more in each case 

Copies can be had of: I. THE EXECUTIVE OFFICER, T. T. Devastbaiiains, 
, Tirupati-(S. India) ; -2 T. T. D. Book Stall in New Choultry, 
Tirupati ; do. 3. ' do. in Tirumala. 

4. At Higginbotaaras Stalls; & 5. T, T. t>. Information Centres' 






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^ETUJ 



TIRUMALA-TIRUPATJ DEVASTHANAMS 
INFORMATION SERVICES 

- at 19 Royapettah High Road, R^ADRAS 14 

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road, 

HYDERABAD (DECCAN) 

at!4,Jaya Road, Bambalapitiya, COLOMBO4. (CEYLON) 

at Sri Venkataramana Temple, MANG-ALORE (s. CANARA) 

at Venkatesh Mandtr, No. 80-84, Fanaswadi BOMBAY 2 

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-i 

at Silver Jubili Park Road, BANGALORE-2. 

Serve the pilgrims and the public 'guide the 
devotees in regard to the performance of vows- to 
Sri Venkateswara. y Arrange transport and accom- 
modation facilities at Tirupati and Tiruraala. Sell 
Devasthanam Publications, religious and guide- 
books and Sri Venkateswara pictures at cost price. 

A WAIT OPENING SHORTLY OF 

FURTHER INFORMATION CENTRES 
AT MADURA, DELHI, CALCUTTA and other places. 
2 



CAUTION 

1. Please REMEMBER that Tirumalai Hill is a very sacred place and 
Sree Venkateswara, a powerful force. 

2. Please RESPECT ancient customs and established usages, when you 
are on the Hills. 

3. WEAR NO BOOTS OR. SHOES a sort of penance. The Hill area is 
considered holy. 

4. WEAR NO FLOWERS all flowers are fur God only. 

5. AVOID SMOKING, or carrying any article for smoking. 

6. AVOID SPITTING, chewing betel and tabacco. 

7. AVOID TAKING MEAT, fUh, eggs, flesh, <>r drinking toddy or arrack 
or any other intoxicant. 

8. TAKE BATH and wear clean clothes before you enter the shrine. 

9. AVOID RUSHING in for darsanam and take your ckance in the 
Queue and allow chance for every one. 

10. AVOID LOUD CONVERSATION or demonstration which would 
derogate the solemnity of worship. 

11. RESPECT AND PROMOTE the sentiments of pilgrims. 

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead 
you in the performance of your vows and disposal of offerings. 

13. GIVE YOUR OFFERINGS in the Temple Office and demand receipts. 

14. DEPOSIT ALL YOUR Hundi offerings in the Hundi or Koppera al 
the Bangaru Vakili or Golden gate. Otherwise your vows will 
not be fulfilled. 

15. ASK FOR AND OBTAIN all information and particulars from the 
Pilgrim Guides, Choultry Superintendents, and Temple Managers, 
They are always at your service, 

16. , FORWARD COMPLAINT or suggestion to the Executive Officer, T. T. 

Devasthanams for action and it would be promptly attended to. 

ff.B. -Contributions of articles not more than a foolscap page of 
typewritten matter in English on Sree Venkateswara and 
the experiences of the YATHRA will be gratefully accepted 
by the EDITOR from the devotees and pilgrims to Tirnmala. 
The articles are not returnable. The Editor reserves the 
right to include, alter, modify or reject them, as time and 
space will ptrmit, i 



or 108 



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Sri O. V. Alagesan, Dy. Minister for Rys. & Transport, New Delhi opening 
the newly formed Tirumala-Papavinasam Road on 1-1-1957 at Tirumala. 

List of Grihasthas who performed special Arjitham sevas 
during January, 1957 in Sri Venkateswara Temple, Tirumala. 



Date 

6 Sri 
10 ,, 

12 ,, 

18 

19 
22 ., 

25 

26 



27 



31 



Name' and Address. 



Sevas. 



Amount 
Rs. 



K.R. Jag,aTLnadham, Gurus wamipaly am. Kalyanotsavam 500 
K. Venkataraju, Ellore. do. 500 

T. S. Rajaram, Madras-17. N. Kanuka 4,000 

M. Ramiah, 4th Nandyal I Cl. Brah. 1,500 

A. Krishnabhat, Earnakulam. N. Kanaka 1,173/5 

P.R. Sitharama Rao, Madras II Cl.Bh. & Kalyanotsavam 1,250 



do. 



L. M. Kilikar, Cochin. 
Y. Govindu, Hyderab%d,v 

do. 

E. Ala&iriswamy, Madras. 
M. P. Balasubramanyam, Madras, 
T. Dharmadas, Madras. 
V. Parthasarathy Chetty, Madras 
B. S. Ramaehandra Rao, Mysore. 

A. P. Malliah, Cochin. II Cl. Brah , do.. & 

Gamboora^inne 



do 

Kalyanotsavam 
II Cl. Brah. 
Kalyauiotsavani 

do. 

do. 

do. 

do. 



1,250 
500 
750 
500 
500 
500 
500 
500 

1,500 



T. T. DEYASTHANAMS, TIRUPAT1 



7257 RatliasaptamS. 

10 2 57 Tirupati Sri Kannan & Sri Andal Floating Festival. 
11 2 57 Tirupati Sri Kodandarama Swami ,, 

i n en \ Tirupati Sri Govindaraja Swami ,, . . ,, 

14 2 57 Tirumala Sri Kumaradhara Thirtha Mukkoti. 

27 2 57 Maha Sivarathri. Sri Kapileswara Swami Vrishabhotsavam 

16 3 57 Tirupati Sri Govindaraja Swami Poolangi Seva. 

do Tirumala-Thumburu Thirtha Mukltoti. 

29 3 57 Tirupati Sri Kodandaramaswami Bran. Dhvajarohanam. 

Register your copies to-day. 
Just Released ! Limited copies only ! ! 

LATEST T. T. D. PUBLICATION 

1. EXCERPTS FROM POTANA'S BHAGAVATAM 

BY 

Dr. A. V. S. Sarma 
(author of Flowerets from shrubs, Lives of Devotees) 

English rendering of the greatest work in Telugu contains 150 
printed pages in Demy octavo size. 

Price Rs. 1-8. 
2. YAPPOLI (iLiiuCuireiP) 

(a book, on prosody in Tamil QptLiyeir <$)<&&& ssrLi>) 

BY 

Sri R. Srinivasaraghavachari, M.A., 
Asst. Reader in S. V. U. O. R. Institute, Tirupati. 
A tarnil prosody with verses illustrating the rules of grammer - 
with Srinivasakalyanam back-ground. 

Price Rs. 3-8. 

Packing & Postage extra. 

For copies apply with remittance to : 

THE EXECUTiVE OFFICER, 

T. T. DEVASTHANAMS, TIRUPATI. 

Printed at T.. T. O. Pre*vTirupati and published by Sri C. Anna Rao, B.A.. 
Executive Officer. Tirumala- Tirupati Devasthanarns, Tirupati 8-2-57. 




/III 



MARCH 1957 



No. 3 




Tirupati Sree Kothandaramaswami Varu with Sita and Lakshmana. 
Brahmotsavam from 29th March to 6th April, 1957. 



PARTICULARS ABOUT TIRUMALA. 

GENERAL: Height 2820 Feel above sea level. 
Temperature : Maximum 94 Minimum 60 r 
Rainfall 40" Population : 4000. 



INCOME FROM TEMPLES FOR JANUARY 1957 

Rs. A. P. 

1. Sri Venkateswaraswarai Temple, Tirumala - 1,33,495 811 

2. Sri Padmavatliiarnma Temple, Tiruchanur 1,117 3 10 

3. Sri Govindarajaswami Temple, Tirupati -- 1,297 15 4 

4. Sri Kothandaramaswatni Temple, Tirupati 251 15 9 

5. Sri Kapileswaraswami Temple, Tirupati - 149 10 

Total -- 1,36,312 5 10 



FEBRUARY, 1957 

Slumber of pilgrims, accom- ( at Tirupati 30,063 
modated in the choultries ' 

in the month : | at Tirumala --- 3^,845 

lumber of pilgrims, who availed [ Adults -- 90,027 
T.T.D. 'I RANSPORT FACILITIES | 

to Tirumala in the month : ( Children - 8,925 



3." 3. 9. XuUtttn 



VoL VIII MAUCH 1957 No. 3 

NEWS FOR THE MONTH OF FEBRUARY, 1957 

<H[HE Andhra Pradesh Government have appointed the follow- 
ed ing persons to the Board of Trustees for the Tirumalai- 
Tirupati Devasthanams in the five casual vacancies in the Beard. 
The members will hold office till 26th June, 1957. 

MEMBERS : 

1. Sri A. C. Subba Reddy, M.L.A., Nellore; 

2. Sri Alapati Venkataramiah, M.L.A., Tenali ; 

3. Sri B. G. M. A. Narasingha Rao, M.L.A., Vizag ; 

4. Sri Krishnaram Bhupal, Rajah of Gadwal, Hyderabad and 

5. Sri R. Anantha Rao, Trustee, Vemulavada temple. 

* # * * * 

A special meeting presided over by Sri R. Venkata Reddi, 
B.A., B.L., Commissioner, H R. & C. Endowments, Guntur was 
held at the Devasthanam Office at Tirupati on 20th February 
1957 at 2 P.M. to elect the Chairman of the Board of Trustees of 
the T.T. Deavasthanams, Sri B. G. M. A. Narasinga Rao, ML. A., 
Sri R. Anantha Rao Sri Krishnaram Bhupal, Sri Alapati Venkat- 
ramaiah, Sri A. C. Subba Reddy, Sri P. Suryanarayana and Sri R. 
Nathamuni Reddy members of the Board attended the meeting 
Proposed by Sri P. Suryanaraya and seconded by Sri A. Venkat 
ramaiah, Sri A.C. Subba Reddi was unanimously elected Chairman. 
Sri R. Vdnkata Reddi, Commissioner, H. R. & C. E. congratu- 
lated the members of the Board in their unanimous election of their 
Chairman, and stated that the choice was appropriate, since Sri 
Subba Reddi's abilities as Chairman of the Nellore Municipality 
for the last several years were well known and with his experience, 
tact he would guide the deliberations of the Board successfully. He 
wished God speed in the successful and able administration of the 
Devasthanams. Sri C. Anna Rao, Executive Officer speaking next 
stated that he and his collegues and the members of staff were 
always at the service of the Board and ready to give every co-oper- 
ation for the proper and efficient administration. Sri Subba Reddi 
thanked suitably. ' 



T, T. D. MONTHLY BtTLLEtlN 




Sri A. C. Subba Reddi.the Chairman of the Board of Trustees and 
Sri Venkat_Reddi, Commissioner H. R. & C. E. 



Later the monthly meeting of the'Board of Trustees of the 
Tifumala-Tirupati Devasthanarns, was held at 3 P.M. on the 20th of 
February 1957, Sri A. C. Subba Reddy, Chairman presiding. 

" The Board agreed to the suggestion contained in a communi- 
cation received from the Commissioner of H. R. & C. E. [in the 
matter of according sanction to the payment of Rs. 6-25 lakh sby 
the Devasthanam from its Reserve Fund to Sri Venkateswara 
University for the maintenance of the Sri Venkateswara Oriental 
Institute! to rebuild the Reserve Fund to the extent of the amount 
paid, in five years time apart from providing for the regular 
reserve fund. . 

. The Board adjourned the question of payment of the grant of 
Rs. 5,000 to the Council of Sanskrit Education, Hyderabad fora 
further report. 



f . T. t>. MONTHLY BULLETIN 




Board of Trustees meeting, presided over by Sri A. C. Subba Reddi. 



The Board resolved on a reference from Educational Depart- 
ment of the Andhra Pradesh Government, to sell. the building 
now under construction with an area of land around it in T, T 
Devasthanams Press Compound, for housing the Polytechnic- to be 
started by the State Government from next academic year. 

The Board approved the proposals to issue notification in 
the papers to the effect that persons, intending to transfer their 
pronotes in favour of the Devasthanams shoukl'also pay the cost 
of recovery, and otherwise the pronotes would not be accepted. 

The Board decided to celebrate the Sri Annamacharya festival 
for 3 days commencing from 26-3-57. 

The Board decided to appeal to the Government of Andhra 
Pradesh against the orders of the Commissioner of the Hindu 
Religious Endowments Board ; refusing to consider the request of 
the Board of Trustees oijjhe T. T. Devasthanams to start a school 



T. T. D. MONTHLY BULLETIlf 




The Chairman & Members of the Board of Trustees, T. T Devasthanams 

Sri R. Nadhamuni Reddi, M.L.A , Sri A. Venkatramiah, Sri A C Sufaba 

Reddi, M.L.A., (Chairman), Sri NarasingaRao, M.L.A., Sri P- Suryanarayana 

Sri Knshnaram Bhupal, Sri C. Anna Rao, (Executive officer), 

Sri C. Ramaswami Reddi, (Peishkar), and Sri R. Anantha Rao. 

of music and dance. The Executive Officer informed the Board 
that the Sri Venkateswara University had informed that 'the 
University would open a school, if necessary funds were placed at 
their disposal, 

The Board nominated Sri G. Venkata Reddy, member to 
represent the Board on the Andhra University Senate. 




.TgMgLggLJNlANpHRA STATE _;X_V 

BHIMESVARA TEMPLE (PA&SHARAM) 

. R. Suferaismaiiyaitts M.A. 9 



^fev AKSHARAMA in the Ramachandrapuram Taluq of East 
< *^ Godavari District is noted for the temple of Bhimesvara, a 
temple, one of Pancharamas or famous seat of the Saivas in 
Andhra. Though the sthalapurana and the legends connected 
with it assign a very early date to this temple, inscriptions 
engraved on the walls of the shrine and the style of architecture do 
not warrant such an early dating. The temple, typical 1 'of 
Dravididn style, is situated within, a high-walled enclosure with 
gateways or gopuras on the four cordinai directions. The sanctum 
is in the first floor and is, approachable by a flight or steps. 

On a careful examination of the different ornamental features 
of this temple, the size of bricks used and the shape of the 
'linga' a cylindrical shaft of 15' to 20' in height resembling an 
'ayakasthambha'ithsLS been surmised that the place was origi- 
nally a Buddhist site and the erstwhile Buddhist structure, 
probably, a ' stupa ' was converted into a shrine of Siva. 

Tradition asserts that this temple was built by Chalukya 
Bhima of Vishnuvardhana Vi of Vengi (892-922- A.D.) while one of 
the inscriptions in this temple dated Saka 1003 (1081 A.D.) in the 
reign of Sarvalokasraya Vishnuvardhana (Ra'jendra Chola II) 
registering a gift of a perpetual lamp shows its popularity in the 
llth century. It has inspired a number of poets like Bhimakavi 
and Srinatha in the days past and even to this day attract large 
number of pilgrims from all over India. 



T. t 3>' MONTHLY 




Sri Bhimeshwaraswami Lingam, marble stone half 
white & half black representing Siva & Parvathi. 



VIRABHADRA3WAMI TEMPLE (LEPAKSKI) 9 

VIRABHDRASWAMY TEMPLE (LEPAKSHI) 

LEPAKSHI, an insignificant village in the Hindupur Taluq 
of Anantapur District, though looks deserted and desolate now, 
was a place of great interest in the late madiaeval period noted 
for its famous shrine dedicated to Virabhadra. This temple 
complex with its principal shrine of Virabhadra (Siva) is of the 
Vijayanagar times and style of architecture. Its construction in 
1538 A.D. is attributed to Virupanna, a nobleman and merchant 
prince of the times. The Natyamandapa (dance hall) supported 
on 66 pillars carrying find sculptures is the centre of attraction- 
the central group having life-size forms of Siva dancing, Brahma, 
Nandi, Turn buna, Rambha and other gods and celestials playnig 
on the drum, vina and other instruments in accompaniment. The 
unfinished Kalyanamandapa on the side too "contains good 
sculptures of Dikpalas and others on the pillars. Nerrative panels 
depicting in sculpture the stories of Siru-t-tonda and Kiratarjuniya 
are to be found on the front and sides of the wall behind the 
Natyamandapa. More interesting are the remains of excellent 
mural paintings on the ceilings of the Natyamandapa arid the inner 
mandapa. They narrate puranic episodes and depict figures of 
gods and frequently the figures of Virupanna, the founder of the 
temple, and his reiinue are to be seen in the composition of 
the panels as if personally witnessing the episodes narrated. 
These paintings are far superior in technique and art to others of 
the same period and illustrate also the forms and designs of 
contemporary apparel and ornament in South India. The 
numerous inscriptions found here are in Telugu mostly and 
donatory* There are also a few old massive copper plate grants 
preserved inside. 

AAASV> 

AN OPPORTUNITY 

Tirupati Devasthanam<* are taking up t]\e ivorks of 

Regilding of the Ananda Nilaya Vimanam 
of Sri Venkateswaraswami Varu at Tirumala, 

Bhaktas are requested to contribute Gold & Money and 
associate themselves in the Kainkaryams. Contributions 
may be sent to the Executive Officer, Tirumala-Tirupati 
Devasthanams, Tirupati, S. I. 



T. T. D. MONTHLY BULLETIN 




Top portion of the Linga as it 



appears Jn the 2nd story of the temple. 



DHARMA OR RIGHTEOUSNESS. 
P. V. Ransamijaswami, M.A. 

. ' . I 

Sources of Dharraa. 

ET us first of all see how we can know DHARMA. Gautama 
says and every Hindu must admit, that Veda is the source of 
Dharma, that is to say, whatever is laid down in the Veda is 
Dharma, i.e., both injunctions and prohibitions. In addition to 
the Veda the tradition (Smriti) and conduct (Slid} of those who 
.know the Veda must also be accepted as the source of Dharma. 
If the latter is also accepted as the source of Dharma, then we may 
be misled ; for we see transgression of Dharma and violence in the 
conduct of those great men. As instances of transgressions of 
law may be mentioned : (i) Killing of a woman (Tataka) by Sri 
Rama, (ii) Murder of mother by Parasu Rama (iii) Vasishtha's 
marriage with a candalee ; etc. But the transgressions and vio- 
lences of great men should not be taken as precedents because we 
of the present age '(i.e., Kaliyuga) are weak and cannot imitate 
these great men who were devoid of desires and hatred. 

If the sources (of Dharma) of equal force are conflicting, we 
may follow any one at pleasure but should not reject both as 
conflicting. In the latter case there will be lapse of Dharma. But 
it must be remembered that the option to follow either course is 
given only when the authorities are of equal force. If they are 
unequal, only the stronger authority should be followed. That is 
to say, if there is conflict between Veda and tradition, the former, 
as being more powerful, should be followed and if there is conflict 
between tradition and practice, the former should be followed in 
preference to the latter. 

II 
Forty Sacraments. 

Gautama says that a king and a Brahmana deeply versed in the 
Vedas, these two, uphold the moral order in the world. On these 
two depends, he says, the existence of men, animals, birds and 
insects. In enumerating the qualifications of a Brahman deeply 
versed in the Vedas, Gautama says he is one who has been sancti- 
fied by the forty sacraments (samskard). These forty samskaras 
are: (1) Garbhadhana (ceremony to cause conception) (2) Purnsa- 
vana (ceremony to cause the birth of a male child) (3) Sirnanton- 
nayana (arranging the parting of the hair) (4) Jatakarman 
2 



12 T. T. D. MONTHLY BULLETIN 

(ceremony on the birth of the child) (5) Namakarana (ceremony of 
naming the child) (6) Annaprasana (ceremony of first feeding) 
(7) Chaula (tonsure of the head) (8) Upanayana (Irnitiadon) (9) to 
(I?) The four vows undertaken for the study of the Veda (13) Snana 
(bath on the completion of the studentship) (14) Taking of a help- 
make for the fulfilment of the religious duties (Marriage) (15) to 
.(19) performance of the five sacrifices to gods, manes, men, crea- 
tures and Brahman (Veda), (20) to (40) Performance of the 
following 21 sacrifices, viz., seven kinds of Pakayajnas (Ashtaka, 
Parvana, Sraddha, Sravani, Agrahayani, Caitri and Asvayuji), 
seven kinds of Haviryajnas (Agnyadheya, Agnihotra, Darsapaurna- 
masas, Agrayana, Chaturmasyas, Nirudhapasubandha and Sautra- 
mani), and seven kinds of Somayagas (Agnishtoma, Atyagnish- 
toma, Ukthya, Sodasin, Vajapeya, Atiratra and Aptoryama.) 

Qualities of the soul. 

Gautama says that in addition to his being sanctified by the 
above forty samskaras or sacraments, a king or a brahman must 
possess the following eight qualities of the soul (Atmaguna). They 
are: (1) Bhutadaya (compassion on all creatures). (2) Kshanti 
(forbearance). (3) Anasuya (freedom from envy). (4) Saucha ' 
(purity). (5) Anayasa (quietism). (6) Mangala (auspiciousness). 
(7) Akarpanya (freedom from avarice). (8) Aspriha (freedom 
from covetousness). The above qualities have been defined by 
Vyasa in the Puranas. As these qualities are of primary 
importance, we shall try to understand them clearly. 

Bhutadaya or compassion on all creatures, is thinking good to 
them. * That quality is called Daya by which a man, who is 
always pleased, acts towards other creatures like unto himself for 
their welfare and good '. 

Kshanti or forbearance is capacity to withstand external and 
internal pleasure and pain. ' That quality is called forbearance by 
which one who is good in words, 'mind and deeds, does not abuse 
or beat (in return) when he is abused or beaten '. 

Anasuya or freedom from envy is freedom from hatred 
towards men with good qualities. 'Freedom from envy is that 
quality in man by which he does never hate one who attains 
Dharma, Artha, Kama or Moksha '. 

Sauca or purity is of four kinds, viz. purity of things, purity 
of niind, purity of speech and purity of body. 



BHABMA OB HIGHTEC )ITriNE c S 13 

Anayasa or quietism is not causing pain to oneself. ' Quietism 
is avoiding to undertake anything which daily causes immense pain 
to oneself even though it be a duty '. 

Mangala or auspiciousness is ever doing good deeds and 
avoiding bad deeds. 

Akarpanya or freedom from avarice is boldness even in danger 
and relish for sharing. 'That quality is called freedom from 
avarice by which one does never become helpless in danger and 
difficulty and relishes sharing with others '. 

Aspriha or freedom from covetousness is satisfaction (with 
things one ha*) and want of desire for other's property. "That 
quality is calldd freedom from covetousness by which a man shuns 
dissatisfaction in objects (of senses) and desire for other's 
property '. 

The effects of these qualities are described in the Puranas ; as 
follows : 

vffi 






These verses attribute different results to the different qualities in 
addition to a supreme one for a combination of all the qualities. 
So even if we cannot practise all the qualities we may try to 
cultivate at least one or more of them to obtain the results 
attached. The importance of these qualities of the soul can be 
inferred from the above verses. 

Qualities of the soul superior to sacraments. 

The interesting point to be noted about the sacraments and 
the qualities is that Gautama attaches more importance to the 
qualities than to the sacraments. Far he says " He who is sancti- 
fied by these forty sacraments but whose .soul is destitute of the 
eight good qualities, will not be united 'with Brahman, nor does 
he reach his heaven. But he, forsooth, who is sanctified by a few 



14 T. T. D. MONTHLY BULLETIN 

only of these forty sacraments and whose soul is endowed with 
the eight excellent qualities, will be united with Brahman and will 
dwell in his heaven ". This shows that the qualities of the soul 
are more important than the sacraments and it is not also necessary 
to be sanctified by all the sacraments enumerated. It is enough if 
a man is sanctified by the important of them or by the one, 
Vpanayana, which is the most important of them. 

Ill 
Studentship, 

Every morning the feet of the teacher must be embraced (by 
the pupil), and both at the beginning and at the end of a lesson 
in the Veda. After having received permission, the pupil shall sit 
down to the right (of his teacher) turning his face towards the 
east or towards the north. I. 52, 53 and 54. 

In the presence of his teacher, the pupil shall avoid covering 
his throat, crossing his legs, leaning (against a' wall or the like, 
and) stretching out his feet, (as well as) spitting, laughing, yawn- 
ing, and cracking the joints of the fingers. II. 14 and 15. 

A student shall occupy a seat and a couch lower than those 
of his teacher, shall rise before him and retire to rest after him, 
He shall keep his tongue, his arms and his stomach in subjection. 
If the teacher speaks to his student, the latter shall answer after 
having risen from his couch or seat (in case he was lying down 
or sitting.) At the command of the teacher he shall approach 
though the teacher may not be visible. And if the pupil sees 
his teacher standing or sitting in a lower place or to the leewatd 
or to the windward, he Shall rise and change his position. 

II. 21 A, 22, 25, 26 and 27. . 

He shall study after having been called by the teacher and 
not request the latter to begin the lesson. II. 29 A. 

He shall be intent on doing what is pleasing and serviceable 
to the teacher. If a teacher transgresses the law through careless- 
ness or knowingly, he shall point it out to him privately. II. 30. 

Corporal Punishment. 

As a rule a pupil shall not be punished corporally. If no 
other course is possible, he may be corrected with a thin rope or 
a thin cane. If the teacher strikes him with any other instrument, 
he shall be punished by the King. II. 42, 43 and 44. 



DHARMA OR R IGHTEOTJSKESS * 15 

On completion of instruction, the teacher must be offered -4 
fee and having paid the pupil shall not boast of having done so. 
The teacher is the chief among all Gurus. II. 48 and 50. 

IV 

A student must observe chastity. He should speak the truth 
and bathe daily. He shall not look at the sun. He shall avoid 
honey, meat, perfumes, garlands, sleep in the day-time, ointments, 
collyrium, carriage, shoes, a parasol, love, anger, covetousness, 
perplexity, garrulity, playing musical instruments, bathing for 
pleasure, cleaning the teeth, elation, dancing, singing, calumny 
and terror. He shall avoid glaring at and talking with or touching 
women, if there is danger of a breach of chastity, gambling, low 
service, taking things not offered and injuring inanimate beings, 
pronouncing the name of the teacher and making bitter speeches. 
II. 7, A. 8, 12, 13, A. 16, 17, A. 18 and' 1.9. 

A student should beg. He may beg in the houses of the 
teacher, of blood relations, of Gurus and in his own house if he 
obtains no alms elsewhere. Among these he shall avoid each 
preceding one more carefully than those named later. Having 
announced to the teacher what he has received and having 
obtained his permission, the student may eat the food. 

II. 37, 3* and 39, A. 

Apastamba adds : 

A student who studies the sacred science shall not dwell with 
anybody else than his teacher. 

The student should obey his teacher except when ordered to 
commit crimes which cause loss of caste. He should do what is 
serviceable to his teacher; he shall not contradict him. 

The student shall wear all his hair tied in one braid, or make 
a braid of the lock on the crown of the head and shave the rest 
of the hair. He shall wear a cloth to coyer, his nakedness. 

He should avoid crowds assembled at festivals. He should 
not be addicted to gossiping, should be discreet and not do 
anything for his own pleasure in places which his teacher 
frequents. 

He should be forgiving, modest, energetic and possessed of 
self-command. He should be untired in fulfilling his duties. 



16 * T- T. D, MONTHLY BULLETIN 

After a student has eaten, he himself shall clean his dish, 
He should leave no residue in his dish. If he cannot eat all thai 
he has taken in his dish, he shall bury the remainder in the 
ground ; or he may throw it into the water. 

The duties of a student consist in acts to please the spiritual 
teacher, the observance of rules conducive to his own welfare 
and industry in studying. Acts other than these need not be 
performed by a student. 

A student who retains what he has learned, who finds pleasure 
in the fulfilment of the law, who keeps the rules of studentship, 
who is upright and forgiving, attains perfection. 

V 
Salutation. 

Every day the student shall rise in the last watch of the night, 
and standing near his teacher, salute him. 

A Brahman shall salute stretching forward his right arm on 
a level with his ear, Kshatriya holding it on a level with the 
breast^ a Vaisya holding it on a level with the waist, a Sudra 
holding it low and stretching forward the joined hands. 

VI 

The student shall be very attentive the whole day long, never 
allowing his mind to wander from the lesson during the time 
devoted to studying And during the time for rest he shall give 
his mind to doubtful passages of the lesson learnt. 

He shall approach his teacher with the same reverence as a 
deity, without telling idle stories, attentive and listening eagerly 
to his words.. He shall not sit near him with his legs crossed. On 
sitting down, if the wind blows from the pupil towards the master, 
he shall change his place. He shall sit without supporting himself 
with his hands on the ground, and without leaning against some- 
thing (as a wall or the like). He shall turn his face towards his 
teacher though the latter does not turn his towards him. He shall 
sit neither too near to nor too far from the teacher, but within 
reach of his arms. He shall not sit in such a position that the 
wind blows from the teacher towards himself. 

If there is only one pupil, he shall sit at the right hand of the 
teacher ; but if there are many they may sit as it may be 
convenient. 



DHARMA OR HIGHTBOtTSNBSS 1? 

If the master stands, the pupil shall not sit down. If the 
master siis, the pupil shall not lie down. If the teacher tries to do 
something, then the pupil shall offer to do it for him, if it is in 
his power. 

If his teacher is near, the pupil shall not honour or praise 
another Guru who is inferior in dignity. But if the latter comes, 
the pupil shall leave his place and ssat to honour him. 

VII 

Some say that there is no restrictive rule for salutations 
between man and wife. VI. 6. 

Any aged fellow-citizen, even a Sudra of 80 years and more 
must be honoured by one young enough to be his son and an 
Arya, though he be younger, by a Sudra. VI. 10. 

Wealth, relations, occupation, birth, learning and age must be 
honoured, but each latter named quality is more important than 
the preceding one. But sacred learning is more important than 
all other good qualities because that is the root of the sacred law 
(Dharma). VI. II. E. 20, 21 .& 22. 

Way must be made for a man seated in a carriage, for one 
who is in his tenth decade (i.e. 90 to 100 years), for one requiring 
consideration, fora woman, for a Snataka and for a King. But 
a king must make way for a Srotriya. II. 24 and 25. 

WHA T D ES THE PIL GRIM SMY? 

22 '57 Sannacy Rao, Bangalore. 

Your kindness it made possible for us to enjoy our stay in 
Tirupati and to have Darshan of the Lord. The memory of our 
visit will remainwith us for a longtime. 

5 -2 '57 A. Ksava Rao, Kakinada- 

For the first time in my life, I had the fortune to visit Tirupati 
with family recently during the last week of January, 1957, and to 
my heart's cont.ent I secured the Darshanam of Sri Venkateswara 
Swamivaru, the Lord and father of the Universe. During my short 
stay there, the Devasthanam administration have been too kind and 
courteous to provide me with decent accommodation and comforts 
in the Devasthanam choultry, which facilities are being renedered to 
each and every one of the multitudes of the constantly visiting 
pilgrims throughout the year. 



18 T T. D, MONTHLY BULLETIN 

A REQUEST. 

The pilgrims are requested to bti present at the time of 
PARAKA.MANTI -assortment of offerings of coins etc., received 
in the Hundi or Koppera conducted in Sri Varu's Temple, 
Tirumala, in the afternoons usually at the time of 
DHARMA DARSA^AM. 

. FOR THE ATTENTION OF THE SUBSCRIBER ^ mm% 

i | 

Subscribers are kindly requested to note that the bulletin 

I copies will be posted only on the 10th of every month and not | 

* in piecemeal. Those who become subscribers or renew their 1 

I subscription after the 5th of a month, will get copies of the I 

| bulletin only after the 10th of the succeeding month and not * 

1 earlier. I 

.^aimM c MMwmara * iJa tai^^ 

WM 4 T HOS THE PilGfUlM SAY? 

30 1 '57 T. Kosa'lrnm, Tiruchirapalli, 

Ever since my childhood, the desire to visit Tirupati wan 
always lingering in my heart. I tried several times hut somehow 
one obstacle or other stood on the way. Finally in October 1954, 
Sri Venkatesha graciously approved of my visit and I had a close 
Darshan of the Lord. I experienced a sort of heavenly atmosphere, 
an unknown 6/m 1 and inexpressible joy. On my return, my wife gave 
birth to a female child. Again . in February 1956 I had been to 
Tirupati. I wish T had wings so that 1 can fly there daily. This 
time, on my return the long pending mirriage of my sister got 
settled and celebrated. In October the same year, I again went to 
Tirupati. A gift of increase in my salary awaited my return. I 
can't yet believe all these, I consider them as miracles only. Again 
in December, T made a trip there. I will write to you what comes 
of this very soon. 

It is not personal vanity that has induced me to write this. 
When I think of other people who talk and question about the 
existence of God and take cudgels against Divine Power, I have 
only one answer to them and that is this. " Sri Venkatesa is there 
to give you all you want., .he silently watches what all you do but 
waits." 



THE AP A CHAR AS WHAT ONE SHALL NOT DO IN 
PRESENCE OF GOD OR PLACE OF WORSHIP.* 

~~~~~~~~~~~~~ K. Srinivasan, P.R.O., Southern Railway. ~~~~~~>~^-<~*~w 

{fppHERE are about thirty transgressions to which a worshipper 
& of the Deity is liable : 

1. To ride into the premises sacred to a deity or to enter a 
place of worship (even) with wooden sandals under one's feet: 

We should not enter a place of worship Wearing wooden 
sandals. It is considered great apachara among Hindus to enter 
a place of worship with foot-wear. At any temple, one has to 
remove his foot-wear. Even doing prayer with foot-wear is not 
permissible among Hindus. Whether it is wooden foot-wear or 
wooden sandals or leather foot-wear, it will have to be removed 
before entering a temple proper, or even a place of worship in 
one's own house. 

2. Failure to celebrate or attend (when invited) sacred 
festivals such as the Rathayatra (conducting the Deity) in a festive 
procession on a chariot on the day appointed for the same, 
Janmashtami (the Birthday of Lord Sri Krishna) and so on : 

This is made applicable generally. This is all subject to the 
work one has got and the nature of the business one has to attend 
to. In any case, any believer should attend the festivals, chariot 
processions etc., on festive occasions, nearest to his place of 
residence and .wherever convenient. 

3. Failure to salute an image of the Deity after beholding it. 

Very rarely will a Hindu fail to salute an image of the 
Deity after seeing it. Any believer of Hinduism will resort to 
bowing and prostrating before the Deity. 

4. To visit a temple in an impure state : 

One should not go to the temple when one has pollution. It 
is preferable that one goes to the temple immediatly after bath. 
Though bathing is not considered a prerequisite to go to a temple, 
one should clean his hands and feet and put on his caste marks 
and go to the temple. 



* The writer has gathered this from the items given in ' Kalyana Kalpa- 
/tharu' Vol. IL Bhagavatham, Skhanda VI Dis. 8, in the foot-note. 

The writer has given his own comments on the various ' apacharas '. 

v . 3 . . . . ' ' '-'.'.. 



20 T. T. D. MONTHLY BULLETIN 

5. To salute the Deity by raising only one hand : 

No one will salute the Deity by raising one hand. It is a 
universal practice that Hindus raise both their hands to salute the 
Deity. It will be considered as a mark of respect only when both 
the hands are raised to bow to the Deity. 

6. To go on walking round the Lord without pausing awhile 
before Him after every full round, or merely walking round in 
front of the Lord. 

Walking round the Deity is called ' Pradakshina '. It is not 
enough if one walks in front of the Deity. When doing more than 
one Pradakshina (for every Pradakshina) every one should bow to 
the Deity with properly raised hands and mind fixed on the Idol. 

7. To squat with one's legs stretched in front of the Deity: 
To squat with one's legs stretched before the Deity is an 

apachara. One should not squat with one's legs stretched even 
in the presence of elderly persons or devotees. This is considered 
a mark of disrespect. It is objectionable to squat or stand before 
the Deity according to the exigencies of the situation, 

8* To squat with one's knees up -and encircled by one's arms 
before the Deity : 

To squat with one's knees up and encircled by one's arms is a 
mark of disrespect not only before the Deity but also in the 
company of respectable people and be'fore elders. This is a very 
common apachara which has to be avoided. 

9. To lie down before the Lord : 

One should not lie down before the Lord. One should with 
all respect stand or sit properly. It is not for lying down before 
the Lord that one goes to the temple. This is a mark of disrespect 
and inattention. This should be avoided, 

10. To dine before the Deity j 

Dining before the Deity is a mark of disrespect and also 
classed as a misdeed but this does not include prasadas taken in 
Srivaishnavites temples, Dining in this context means regularly 
eating. In the Ahobila Mutt, there are aradhanas regularly 
arranged when people take their mid-day or night meal but one 
should not dine before Deity. One should take only prasadas 
given which does not form a regular food. 



THE APACHARAS 31. 

11. To tell a lie before the Deity : 

Telling a lie even in the ordinary course is wrong ; especially 
before the Deity it is very wrong. It is for ceasing our sins and 
remissions that we go to the Deity but not to accumulate sins by 
uttering lies. 

12. To speak loudly before the Deity : 

One should not disturb the devotees by speaking loudly before 
the Deity. Speaking loudly is a sign of disrespect to the Deity. 
It will be noticed that disciples close their mouths with their hands 
partially and talk in a low tone as a mark of respect. This should 
all the more be the case before the Deity. 

13. To talk with another before the Deity : 

One should not divert his concentration by talking to others, 
before the Deity. One must concentrate only on the Deity. 
Talking should be done only outside the temples and not before 
the Deity. 

14. To exclaim in front of the Lord : 

One should not try to get information or discuss politics or 
other social topics in the temple but the discussion in the temple 
should be confined to the Deity. 

15. To quarrel in front of the Deity : 

It is not for quarrelling that one goes to the temple. Quarrell- 
ing even outside the temple is bad but in the precincts of the 
temple is worse. On the other hand, one should pray to the 
Deity that he should be saved from quarrels. 

16. To torment another before the Lord : 

We should not give, any trouble to anybody either before the 
Lord or anywhere. By trying to torment before the Lord, the 
concentration of the person who torments and also the victim is 
lost and the purpose of going to pray to the Lord is defeated. 

17. To bless another before the Deity : 

It is for the blessings of the Lord we go to the Deity. It is 
not for receiving blessings of another that one goes to the temple 
or to the place of worship. If it is a question of receiving blessings 
roni anybodyelse, it can be received somewhere other than the 



22 T. T. D. MONTHLY BULLETIN 

place of worship. But it is quite in order to show our respect for 
Acharyas in the temple when they come to the temple. 

18. To speak harsh words to another before Deity : 

One should talk in a pleasant, truthful and beneficent manner 
when one goes to the temple as generally referred to in the 17th 
Chapter of the Gita. By speaking harsh words, one loses his 
temper and consequently his concentration also. 

19. To cover oneself all over with a blanket before the 
Deity: 

One should take his upper cloth, tie it on his waist, so that 
nothing can hinder his view of the Deity. If one covers himself 
all over with a blanket, or any cloth he may not see the Deity. 
To maintain respect for the Deity, one should keep his clothes 
clean and wear them properly and not allow the view of the deity 
to be hindered or let his blanket hinder the view of another 
devotee, who is in the temple. 

20. To revile another before the Deity ; 

One should not abuse others either before the Deity or outside 
the temple. One should not speak ill nor think ill of another 
man. This is the ancient adage. By reviling another man, one 
reviles himself. One becomes impure, 

21. To extol another before the Deity : 

As the Deity is the highest genus sought for and being the 
object of concentration, nobody should praise an ordinary person 
or anyone else before the Deity. One should mutter prayer to 
the Deity but not sing praises of anybodyelse before the Deity. 

22. To utter indecent words before the Deity : 

23. To fast before the Deity : 

This is prohibited even in the scriptures. There was one., 
occasion when a political fast was resorted to. On the example 
of great men fasting, many people started fast even for material 
purposes. 53 q^l^ f 5^ ^w ^j^if ! If a great man does anything 
objectionable the world also is inclined to follow the same. 
Fasting before the Deity for material or spiritual purposes is not 
considered religious. It is hoped this aspect of fasting will be 
looked at in its proper perspective. 



24. To worship the Lord with ordinary materials even when 
one can afford to offer Him more valuable articles : ;,, . 

On occasions, when preparations are made for making offerings 1 
to the Deity, people purchase inferior ghee while 'they themselves' 
use superior ghee for dining purposes. This is most objectionable.' 
We must offer the best available to the Lord and after offeriog, 1 
we may take the same. Under no circumstances should we indiffer- 
ently offer inferior articles to the Deity when we can afford t : 
offer more valuable articles. ' ; 

25. To eat or drink anything that has not been offered to 
the Deity : 

Whether we take water, flowers or fruits or leaves, we must 
offer them to the Deity first and then take it for ourselves. The 
lord is so magnanimous that if you offer any of these things with 
devotion, he will take them. i 

26. Failure to offer to the Lord a fruit peculiar to the season 
before giving it to anyone else : 

During Mango season, one should offer mangoes to the Deity ; 
otherwise, throughout one can offer plantain in good' condition ' 
and according to the season and availability we must offer to the 
Lord and then give it to anyone else or take ourselves. , . 

27. To sit with one's back over against the Deity : 

One should not sit showing his back to the Deity. It is a 
serious apachara which should be avoided. On and of, in forget- 
fullness young boys may slip into this error. But they should be 
cautioned against this particular slip (apachara). 

28. Failure to greet one's preceptor, enquire after his health 
and extol him : 

This is called (the omission) Bhagavata Apachara, We must 
all devote not only to God but real devotees of God who are 
called real bhakthas. Bhagavatha apachara is considered to be 
worse than the apachara to Bhagavau. 

29. To indulge in self-praise : 

Last but not least, one should not indulge in self-glorification 
or self-praise before the Deity. Self-glorification or self-praise is 
always bad whether before the Deity or anywhere else. 



21 T. T. D. MONTHLY BULLETIN 

30. To revile any deity whatsoever : 

One should not talk ill of any Deity ; whatever persuasion a 
man may be, he should respect other Deities. A Vaishnavite 
should not talk ill of Siva and Saivite should not talk ill of Vishnu. 
These Deities are different aspects of the same Supreme being. 
Therefore, nobody should indulge in reviling another man's faith 
or the Deity another man worships. But everyone can have his 
preferences in the matter of worship. 



WHAT. BQES THE PiLi$iM SAY? 



30 l '57 T. Kosalram, TirucM. 



ereargtpiisfr 
euiriiiuQuir, 
\) 195 



)u(2un-j57 tflipfeo Qus-Qis^i. iSI&sr tffanr^ 1956 

jtJ>i5luj^La erear 
^^- 1956 



^Q,!<si>ffl)/ru> ui/rujuj/r ? Qsu^j/ti aeursuir ? L/rflujs>9&}'SGv. 
1956 



&BSUIULD u/T^@i ien^^lss)uu e_s)to eL.em0LO. SL. soar em 1.0 ^ Q^rrsaar 
3r LJSU^SW er$jfurrirLJuJ})'fa>, 



sar. ersBrCou/rsor/D Qu3ujtu^i.uj/rjf<s^5*g; 
aa/rssr gjao^ausar er&srQp rBLaL9&6&(uj (ou/r^jui. gjszo^r 



SREE VENKA.TESWARASWAMI.VARI TEMPLE, TIRUMALA 



ARJITAMS SCHEDULE 



Rs. 



Rs. 



Harathi each 
(i) DARSANAMS. 

Thomalaseva 

2. Arcbana , ... 

3. EkantasevA ... 

Note: For (1) and (3) five persons will be admitt.ed for each ticket; atifl 
ft- (2) only four person's for each ticket ; and for (4) and (5) 
admission is for each ticket holder only. 



4. Pulangi 

5. Abhishekam 



(ii) SBVAS 



1 Amantranotsavam 

2. Pulangi 

3. Abhishekam 

4' Gambhura Vessel 

5. Civet Vessel 

6. Musk Vessel 



Rs. Rs. 

100 7. Japhara Vessel ,. 65 

60 8. Sahasrakalasa 

450 Abhishekam ... J5OO 

250 Q, Tiruppavada-Full ... 200O 

85 10. Tiruppavada^ Partial ... 1000 

50 11. Abkisheka Kovil Alvar. 500 



Note : w (l) 10 persons will be admitted during the services of Thomala 

Archana in the morning, and for Ekantha Seva during the ni 

for the day. They will also be given Pongali Drasaram in th-e 

noon and D >Salu i i the night after Nivedana. One Rupee has to 

be paid for Dal ham additionally. " 

(2) During this service, 10 persons are admitted for Darsanam. 

(8) to (7) For all these sevas only 10 persons are admitted for 

sheka Samanulu will b^ given in the hands of the party for being 
taken into the Bangaru Vakili with the procession: for othcs 
items 4 to 7, the particular items only will be given in the hanSs 
of the party for similar purposes. Sri vari Prasadams of T irtharu 
Chandanam and Sree Padarenu wil' be given. 

(P) tu (H) These are a day's function each and the party will be 
given prasadams, Vada Laddu, Appam, Dosai etc., besides Vastra 
Bahuiuanam at the ^iid of the functions. 

GBNKS.AI,: Additional one Rupee has to be paid for Dattam and 
purposes as per custom as occasions demand. 



(iii) UT5AVAMS. Rs. 

1. Vasa'itotsavam ... 2000 Big Sesha 

2. Brahmotsavam 1st Cl. 1500 Sarvabhupala 

,, 2nd ,, 750 Suryaprabha 

3. Kalyanotsavam .,. 500 Pallaki 

4. Vaharuiseva with, dia- Silver Garuda 
mond coat-of mail Chinna Sesha 
K a.l p'a^vr ik.sha or Chandraprabha 
Sarvabhupala. ... 12 Elephant 



Rs. 

. i 

.62 
62 
62 
32 
32 
32 



2.6 T. T. D. MONTHLY BULLETIN 

, !/:'. ' Rs. . ' Rs 

5. Vahanaseva w i t h o n t Horse Valxanam ... 33 

diamond coat-of-mail. Lion ... 32 

Goldon Garuda ... 62 Swan 32 

Kalpavriksha ... 62 Silver Tiruchi 32 

Note: (1) Vasantotskvam : Conducted for teu days or lesser number of 
days as per the convenience of the party. Vastra Bahumanam, 
Chandana'na and Sree Padarenu etc., will be given to the party. 
(2) Brakmotsavam : For 1st Class. 20 persons and 10 persons for the 
second class of Brabniotsavam will be admitted for Totnala Seva, 
Archfina and night Ekantha Seva, each day of the performance of 
the Utsavamr which may be conducted for 8 days or a lesser no 
according to the convenience of the party. Pongal and Dosalu 
will be given to the party on days of the Utsavam. At the end, 
Vastra Bahumanam Sree Vari Prasadams of Sandal and Sreepada- 
renw "will be given. 

'3) Celebration of marriage : At the close of the function Vastra 
Bshumanain., Thirtbam, Cbandanam, Sree Padarenu etc.. prasa- 
dams will be given as per mamool besides I^addu, Vadas, Appams, 
Dosalu and food prasadams. 

4) r/tie Vahanctm Sevas : Besides the payment of the schedule rates, 
the -worshipper is bound to pay Re. I/ for each Vahanam addi- 
tional for Harathi. One Vada or one Manoharatn will be given to 
the Grihastha for each Utsavam. 

<J ( KNI{RAL ; Additional one Rupee has to be paid for Dattam and Harathi 

purposes as per custom as occasions demand, 

i i* ' . , , " ' 

, v (i<O FOOD OFFERINGS Rs. Rs. 

\*\1. Dadb.yod,an .... 56 5. Sakarbath ... 120 

'2... Pulihora- .,, 60 6. Kesaribath ... 125 

: 3 : Pongali ,.., 70 7. Payasam ... 80 

4. Salckarapongali ... 80 8. Sira ... 160 
: Pra^dams will be given to the party after Nivedanam. 

PALLU OFFERINGS. Rs Rs. 

Ladda ; ... 125 7,, Sukheela ... 60 

Vada . , , ._ 80 8. Manoharam ... 70 

. Poli ...,.. 45 9. Jilehi ... 125 

Dosa , ,;,... 50 10. Ukaya.Chatni, (tbe fruit 

Appaxn .1 ( : i ; ... 60 must be supplied by 

Tenatola . , ; , .. 55 the pilgrim) ... 5 

For each of 'the 1 Offerings, 30 Paniyaraths will be given to the 
Grilaastha wlio.p'ay^ for it. 



(K& 

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AN INVOCATION. 
V. Seshadri 



May Thy Lotus Feet destroy my sins and bless me 

With Thy Grace Divine, as in the case of Ahalya ! 

Thy Lotus Feet promised Indra's throne to Bali , 
And trampled on the hood "of Serpent Kaliya. 

May Thy Hands offer Protection and Boon to me 

With Thy Will Divine, as in the case of Gajendra ! 

Thy four hands wearing Sudarsana of utility, 

Divine Conch, Kaumodhaki Glorious, and Padrna. 

May Thy Heart ever throbbing with Generosity 

Strengthen my weak heart to destroy my Karma. 

Thy Heart-Chathus-Sagara of Milk-white purity 
Alone can save me from Sin and Karma. 

May Thy compassionate Eyes with sight Divine 
Ever look on me, Thy Sincere Devotee 

And keep this poor self in the Path Divine 
Always to sing of Thy Everlasting Glory. 

May Thy Glorious Abode on top of the Seven Hills 
The Pushkarini Tank, Thy Brahrao.tsaya fame 

Give rue Refuge and Shelter, Freedom from life's ills 
And make my mental eye see Thy Glorious frame, 



WHAT DOES YHE PILGRIM SAY? 

3 257 Ram Sarup, Assistant livestock Officer, Indian 
Council of Agricultural Research ,' New pelhi. 

lam happy that I have s,een the fine sindhi herd to-day (3-2-57). 
The herd contains some pure breed sindhi cattle of which any breeder 
can be proud. This national asset should be used for cattle develop- 
ment in the. country 'and the department of Animal 'Husbandry can 
benefit greatly of purchasing male stock and supplying a pedigreed 
bull. I wish the herd great prosperity. 



13 



Dco) &S> SDO^" S'C'^sSbgSSaa KoST*. 



65 



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TIRUMALA-TIRUPATI DEVASTHANAMS 
INFORMATION SERVICES 

at 19 Royapettah High Road, -... MADRAS 14 

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road, 

HYDERABAD (DECCANl 

at 14 Jaya Road, Bambalapitiya, COLOMBO 4. (CEYLON 

at Sri Venkataramana Temple, MANGALORE (s. CANARA) 

at Venkatesh Mandir, No. 80-84, Fanaswadi BOMBAY-r2 

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-i 

at Silver Jubili Pkrk Road, " BANGALORE-2. 

Serve the pilgrims and the public guide the 
devotees in regard to the performance of vows to 
Sri Venkateswara. Arrange transport and accom- 
modation facilities at Tiriipati and Tiruraala. Sell 
Devasthanam /Publications, religious and guide- 
book's and Sri Venkateswara pictures at cost price. 

AWAiT OPENiNB SHORTLY OF 

FURTHER INFORMATION CENTRES 
AT MADURA, DELHI, CALGUTTA and other places 

'2. - ' . , "'"' ~ : ' ' ''"" " ' ' 



68 T. T, D. MONTHLY BULLETIN 



1. Please KEMRMBEK that Tirmnalai Hill is a very sacrrd placw a net 
Sree Venkateswara, a powerful force. 

2. Please KESPECT ancient customs and eslahlished usages, when you 
are on the Hills, 

3. WRAR NO BOOTS OR SHOES a sort of penance. The Hill area is 
considered holy 

4 WEAR NO FLOWERS all (lowers are f. r Cod only. 

5 AVOID SMOKING, or carrying any article for smoking. 
f). AVOID SPITTING, chewing oeiel and tab;tcco. 

?. AVOID TAKING MEAT, fi^h, eggs, flesh, or drinking toddy or arrack 

or any other intoxicant. 

&. TAKE BATH arid wear clean clothes before you enter the shrine. 
9. AVOID RUSHING in for darsanam and take your cuance in the 

Queue arid allow chance for every (the. 

K). AVOID LOUD CONVERSATION or demonstration which would 
derog tie the solemnity of worship. 

it. RESPECT AND PROMOTE the sentiments of pilgrims. 

12. BEWARE OF Hb'cnrs PANDAS or dalah's who are likely to mislead 
you in the performance of. your vows and disposal of offerings . 

13. GIVE YOUR OFFERINGS in the ) emple Office and demand receipts. 

14. DEPOSIT A.LL YOUK Hundi offerings in the Hundi or Koppera at 
thft Bangaru Valtili or Golden gate. Otherwise your vows will 
not be fulfilled. 

15 ASK FO-R AND OBTAIN all information and particulars from the 
t'ilg ; rim Guides, Choultry SuperintendentSj and Temple Managers 

They ar? always at your service. 

I ft FORWAHD COMPLAINT or suggestion to the Executive Officer, T. r. 
Deva^thanams for action*, and it would he promptly attended to 



N'J3. Contributions of articles not more than a foolscap page of 
typewritten matter in English on Sree. Verikateswara and 
the experiences of the YATHRA will be gratefully accepted 
by the EDITOR jVotft i-he tfeVotee* and' pUgrims to Tirumala 
The articles are not returnable. The Editor reserves the 
fight to include, alter^ me4*f* or reject them as time and 
space will permit. 



T.T. TX 

At reduced prices othei? concessions also. 

LIMITED COPIES ONLY AVAILABLE. PURCHASE TO-DAY. 

Rs. A. 

1. Sri Venkatesvara Mahatmyam (Sanskrit) with Hindi Com- 

mentary Vols. 1 & II each ... 1 

2. do. Sthuthi (Skt. in Tel. Songs) ... 4 

3. Marichi Samhita Sanskrit 12 

4. Sri Venkaieswara Jtihasamala (Sanskrit) ... 08 

5. Ashtamahishi Kalyanarau (in Telugu) - J2 
6> Paramayogs Vilasamu 1 11 

7. Usha Parinayamu ,, 14 

8. Sri Venkatesvara Kavya Kalapa (Skt.) ... 2 

9. Athri Samhita 3 

10. bri Venkatesvara Vachansraulu (Tel) ... 8 

11. Chevvaichchuduvar Bhagavatam Part I (Tamil) ... 4 

12. Sri Krishnopadesam (Sanskrit 1 elugu) ' ... 2J 

13. Tiruvaynsozi (Telugu Script with Commentary) -- 5 
14 Nityanusatidhaaam Tamil (Tengalai) 10 

15. do. (Vadag-alai) ' 8 

16. Tiruvaymozj Vilakkam (Tamil) ---10 

17. Srivachanabhushanam (Telugu) 12 
IS* Semporui (Tamil) ... 1-8 

19. Adhyatma Sankirtanalu : 

do. Vols. VIII, IX, X each .,.'18 

20. Sarasangraba Ganiftarnu 1 2 

21. Chando^yopanishad (Sanskrit only) - 4 

22. 'i he Pantheon at Tinipati (Pictorial) 4 
23 Chevvaichuduvar Bhagavatham- Part II ... 4 

24. AshtadasaRahasyam (9 to 18) Vol. II ... 2 

25. History of Tirupah (Tiriivengadam Temples> by Sriman 

T. K. T. Viraraghavachariar Vol. I -- 3 12 

26. do. do. Vol. II 3 2 
27 Architectural Development in Tir.nmala Temple 4 

28. Minor Works 09 

29. Sri A'inamachitryiila Charitrarau - 1 14 

30. Thiruvenuada Uia (Tamil) 1 2 

31. Adbyatma Sankirtanaiu Vol. V 2 4 

32. Sankara Vilasam (Tamil) '..,- 2 7 

33. Alankara Sangraha 27 

34. Janasrayi (Sanskrit) 12 

35. Tirunpavai Saptapadulu (in. Telugu) 04 

36. Dbarmasangraina (in Sanskrit) --18 

37. N'patavyayopasargavritti (in Sanskrit) -"18 

38. Sahitya Vimarsa (in Sanskrit) 1 8 

39. Veerasaiva Literature (in Telugu) 3 12 

40. Raghuvamsa by D. T- Tatacharya - 1 14 

41. Sahitya Sara (Sanskrit] , --18 



II T. T. D. MONTHLY BULLETIN 

R. A. 

42. Padmini Parinayam (Telugu) --- 1 ' 9 

43. History of Tirupati by Ur. S. Krfsbnaawami lyengnr 

Vols. I & II each. --- 312 

44. A! war's Mangalasasanams on Thiruveagadamudaiymn 

( Pelugu script) ... 2' 4 

45. Tirumalai Olugu ... 21 

46. Ashtadasa Rahasyamulu, (first 8) Vol. .1 3 15 

47. Supreme Epic of Devotion (English) , ... 2 i 

48. Sri Krishna by P. N. Srinivasachari -- Q \% 

49. /edartha Sangraha 6 

50. Srimvasa Vilasa SevadbJ 4 g 

51. Brihadaranyakopanishiid (Sanskrit only) 5 4 

52. Tatlwasankhyana Tika o 12 

53. Vidhithraya Parlthranam - in 

54. Ramajeya-t-tiruppugal Vol I & II each ... 3 o 

55. Prapanna Parijatam (Sanskrit) -. Q 15 

56. Balabhagavatara (Telugu) ... 3 12 

57. Sr^nivasa Vilasara (Telugu) 

5.8. Koil Olugu: (in English) By T. S. Parthasarathy 12 

59. Sri Venkateswara Mahatmyam (Telugu prose) ... Q g 

60. Thiruvengada Sthalapuranatn ('ramil prose and poetry) ... l 8 

61. do. (Tamil Prose only) ... 8 
63. do. (Kannada) y 

63. do. (Hindi) ... 8 

64. Sri Venkateswara Sathakam (Telugu) ... 8 

65. do. Suprabhatham (Sanskrit) ... 02 

66. do. (Telug-u script or Kannada) ... 2 

67. do. (Tamil script) _ i 

68. Sri Venkatesvara Suprabhatam with word for word mean- 
ing; and short commentary in Tamil and Telugu each ... 06 

69. Aiwar's AruHchchayal^a! on Thiruvengadamudaiyan 

(TpimiJ script) - ... 4 

70. Sri Venkatesvara Laghu Kritulu (Tel.). ... \ 8 

71. Sri Venkatesvara Sahasranamam with Ashtotharara (Ski.) ... 10 
72 do. (Sanskrit and Tamil) ...10 

73. do. (in Telugu script) ... 0. 6 

74. do. Stutiratnaroala (Tel.) Vol. I. '" 1 2 
75f . do. (Telugu) Vol. II. ..] 2 
76 Aiwar's Mani*a!asasana Pasuraros with Commentary (in Tamil) 3 

77. hringara Sankirtanalu : Vol. Ill 2 

78. do Kd by late V. Prabhakara Saatri ... 2 

79. Adhyatnaa Sankirtanalu : Vol. VI 2 

80. do. Vol. XI ... 5 o 

81. Songs of Tallapaka Poets with musical notation by Sri 

R. Ananthakrishna Sarma Vol. ] ... 3 Q 

82 ' do - .. H ... 3 

83. Kasyapa Sam hit a. --30 



LIST OF PUBLICATION fti 

Rs. A. 

84- Bhs-ifiu Sarahita -- Q 

85 Isavasyopan shad - . 2 X) 

8 > Kcnopanishadl 1 

87 Kathopanishad ... 3 12 

88 Prasnooansshad > 2, 12 

89 Minor Up snishad basliya (Sanskrit only) ... 6 

90. A Glossary or Indian Philosophical terms (Sanskrit & 
English) , 1 4 

91. Psychology (Telugu) (Out of stock) - 2, 

92. Theory of Knowledge in the Philosophy of Sri Ramanuja--- 5 .0 

93. Idea of God by Dr. K. C. Varadachari (English) 3 p 

94. Suvarnasaptatt Sastra -(Sanskrit) 3 ;b 

95. Dharraa Ssstras and Diiarma Sutras by Sri K, S. Rama- 

swami Sastri 12 

96 A Handbook of Hindu Religion (English) ... 12 

97. Nityanusandhanam Telugu Script (Tengalai) -- IX) 

98. do. (Vadagalai) 8 

99. Tiruppavai (Tamil or Telugu) Q 
JOO. Chittira Tiruppavai (Tamil) ... 2 

do. (Binding) 3D 

101. ChStramuia Thsruppavai (in Telugu) ' 20 

do. , (Binding) 3 9 

102. Stotrarattsamulu (in Telugu script) ID 

103. brirangara Vaikuntha Ekadasi 12 

104. Tiruvaimozhi Ahappurul pasurams Part I T. (wiih Edn. com.) 

105. Tirukkural (Kamattuoal) Tamil (Out of stock) 2 :0 

106. do. (Porutpal) do. --- 4 
107 Rupakaparisud<fhi (Sanskrit) . * 1 '6 

108. Bharatakosa - (Sanskrit) 22 .0 

109. Andhra Kuvalayanandamu (in Telugu). ... 3 12 

110. Dasarupakam (in Tamil) 3 8 

111. Subhadra Kalyanarau ... Q 12 

112. Ba^achaatam (a Tamil Sanskrit Drama) ... 1^ 

113. Ashtingayogasaramu (Telugu) ...10 

114. Maniraekhala (Te ugu) by Pandit Sriramulu Reddi ... 212 
115 Chakshushiyam (Sanskrit) 1 12 
116. Ethiraja Vija> am (a drama) (Sanskrit) 40 

Mahabharatam . by K. H. Ramaswarai Sastri (English) ... 1 4- 

fir up ats Devastbanam Epigrapbical Report 4 
Tirumalai Tirupati Devastha-am Inscriptions Vols. 1, II, 

III, IV and V each : - 3 

120. do. Vol. VI Parts I and II each .-.'.' 3 

121. A Study of Hindu Iconography: By T. N. Srinivasan (Eng.) 5 

122. Rasavhrekam (Sanskrit) ... 4 

1 23. Exerpts from Potaaa's Bhagavatham by A.V.S. Sarrna;(ETig.) 1 8 

124. Yappoli (A Tamil prosody) ... 3 8 
125 Sidhanthaa Thraya Sangraha (Tamil) ..10 



iy ' ' T. T. D. MONTHLY BULLETIN 

Tlrupali Vatra Guide Books Rs, P. 

J. Illustrated English Guide Book Tirupati. ... i Q 

2. Ail-About Tirupati (A pictorial guide book) 3 g 

3. Tirupati- Yaitra (in Telugu) --- o 8 
47 Tirupati (Guide books in Eng., Tamil, Kanarese and 

Hindi' languages,) each. ... Q 4 
Sri VenkaSesvana Pictures 

1. Sri Venkatesvara 20"X^" ... 1 o 

2. Sri Venkatesvara & Padmavati 14"X'^" ... l o 

3. Sri Venkatesvara or Do. 14" vTlO" ... o 10 

4. l)o. 12"XW ... 8 

5. Do. Do. 7"X5" ... 1$ 

6. Sri Venkatachala Mahathmyam in pictures 5 8 

Books in Print 

I. Bhavaprakasika by Sri Rangaramanujamuni (Sanskrit) 

'2, Kadambai ikathasara 

3. Kenopanishad (Reprint) 

'4". Andiya Katha by Pandit Sriramulu TReddi (Telugu) 

5, Thiruvengadaraudaiyan Pasurams with com. 

5. Vriksiiayurvedam ,, 

7. Ramanalaka Viraarsanarau ,, 
B, Suprabatham iu (Felugn with com.) Reprint 

0. Aonamacharya Charitamu (Reprint) 

10. Thiruvaitnozhi Ahapporul Pasuraras Part II (Tamil) 

11. 108 Thirnittlangal (collection from Bulletin) 

12. Thirukkural Kamatnupal & Porutpal (Re[)rint c ) 

13. Idea of God by Dr. K. C. Varadachari (Reprint) English 

14. Dayasathakam with comu.enlary (Telugu and Kannada) 

15. Sidhantha I hraya Sangraha ( Telugu) 

DISCOUNT AND CONCESSIONS 

The T, T- D, Ephigraphical reports and T T. D. Inscriptions Vols 
I to V and VI (1) and (2) total eight bo ;ks will be sold at a conces- 
sional price of Rs. 10/ per set for th public. 

I he Annamacharya Sankirtanas and Tallapakam works, whenever 
they are purchased in ihe set of six vols, 25% discount will be ahowtd. 
; For the Educational Institutions and Public Libraries also for the 
re;gisterod bonztfide book sellers, 25'^ sales commission will be allowed 
oh 1 the above rates, in the case of the purchase made to the value of 
Rs. 10Q/- of more or 100 items of each time. These concessions will 
apply only for items 1 to 121 enumerated alone and not to pictures, 
guide books etc. For the pictures and guide books only 12M% discount 
only will be allowed on purchase of 100 copies and more in each case. 

Copies can. be kad of; l. THE EXECUTIVE OFFICER, T. T. Devasthanams' 
Tirupaliv~(S. India); 2. T. T. D. Book Stall in New Choultry 
Tirupati; do. 3. do. in Tirumala, 

4, At Higginbothams Stalls; & 5. T. T. D. Information Centres' 




The annual Floating Festival at Tirumala (Tirupati) 

Swill take place for 5 days from I0th March 1957. 
10-3~'57 Sri Krishnaswami Varu with Sri Rukmini 
ll-3-'57 Sri Ramaswami Varu with Sita & Lakshman 
12 to 14-3-'57 Sri (Balaji) Venkateswara Swami Varu. 

Devotees are requested to worship the Lord on the 
occassion and invoke for His blessings. 





THA.LLAPAKA ANNAMACHARYA FESTIVAL 

A thfee day festival will be conducted by T. T. Deva- 
sthanams from 26 3 1956 to commemorate the memory 
of the great devotee-poet Sri Annamacharya, who hymned 
the Lord with 40,090 Kirtanas Eminent Vidwans and 
artistes in music will participate in the festival. The festival 
will be conducted in Sri Thyagarajaswami Hall at Tirupati. 
Music competition in the Sankirtanas will also be held 
| during these days. 



Religious lectures held during the month of February 1957 

T. T. Bevasthanams Information Service Office, 

at 19, Royapettah, Madras-14. 

Date Discourses given by Subjects 

2-2-57 Vidwan Sri K. Srinivasa Varada- TIRUVENGADAMUDAI- 
chariar YAN PERUMAI 

3-2-57 Sri Ranga Dasa Goshtigal PRAYER MEETING 

SUPRABHATAM 

9_2-57 Vidwan Sri P. R. Nagaraja Rao LIFE OF MAD-HVA- 

CHARYA 

16-2-57 Vidwan Sri P. Rajagopalan VENGADAVAN 

KARUNAI 

23-2-57 Kavirathna Dr. K, Vaidyanathan, MEERA BAI 

M.A., Ph.D. 



STATEMENT ABOUT OWNERSHIP AND OTHER 
PARTICULARS ABOUT 

T. T. D. MONTHLY BULLETIN 

FORM IV 
(SEE RULE 8). 

1, Place of Publication: T. T. Devasthanams Press, 

Tirupati, 

2. Periodicity of its publication : Monthly. 



3. Printer's Name : 

Nationality : 
Address : 

4. Publisher's Name : 

Nationality ; 
Address : 

5. Editor's Name : 

: Nationality 
Address: 



Sri C. Anna Rao 
Indian 

Executive Officer, 

T. T. Devasthanams, Tirupati. 

Sri C. Anna Rao. 
Indian 

Executive Officer, 

T. T. Devasthanams, Tirupati. 

Sri C. Anna Rao 
Indian 

Executive Officer, 

T. T. Devasthanams, Tirupati. 



6. Names and addresses of i 

viduals who own the news- I _. . ' 

, , ,1 Tirumala - Tirupati Devastha- 

paper and partners or share- > . _. . 

i ij i. ij- t c. i nams, Tirupati. 

holders holding more than one | ' v 

percent of the total capital-] 

I, C. Anna Rao, hereby declare that the particulars given 
above are true to the best of my knowledge and belief. 



Date : 9th February 1957 



C. ANNA RAO, 
Signature of Publisher. 



List of Grihasthas who performed special Arjitham sevas 
during February, 1957 in Sri Venkateswara Temple, Tirumala. 

_ . T n . , . ' c Amount 

Data Name'and Address. bevas. ^ s> 

2 Sri T. S. Naftaraju, Madras. Kalyanotsavam 500 

,, ,, P. D. Srrnivasultt Naidii, Coimbatore. do. 500 

,, ,, F. Suryanarayann. Madras. do. 500 

4 ,, Gartji Pullaiali Gam. Coconada. . do. 500 

5 ,, Kariappa, CKennapatna. do. 500 
A. P. MallaiaK. do. 500 
,, ,. P. ^uryanarayana, Madras. do. 500 
,, N. Dasappa, Ban^alore-2. II Cl. BraK. 750 

6 ,, Sreenivasa Rao, Gulbar&aK. Kalyanotsavam 500 
,, ,, Takuri RamaiaK CKetty, CKerala. do. : 500 

7 ,, K. Sadasivn Krishna RRT, Rajanmtindry. do. 500 
9 B. L. N. Prasad, Madras-25. do. 500 
,. ,, Srinivasa Iyen,ar, Hyderabad. ' do. 500 
K. V. S. Prasad, CKallapalli do. 500 
,, ,, Mndiapuri Narappa N^idu. Pandlara Palli do. 500 

10 ,, Hanumala SesKa^iri Rao, Vijayawada. do. 500 

,, K. R. Ra&hava CKari, Madras. do. 500 

., ,. M. SesKadri, Minister, Bangalore 3, do. 500 

12 ,, S. R. S. Ra&Kavan, New Delhi.. do. 500 

14 >, K. N. KrisKnaiah CKetty, Hindupur. do. 500 

16 ,, C. Govinda Rao, Mysore. do. 500 
,. ,, V. Anantriapadraa-nabna Rao Secunderabad. do. 500 

17 ,, V. Narayana Rao, Vrjayawada. do. 500 
,, ,, V. G. Ramanujam, Madras. do. 500 

18 ,, M. Venlcateswarulu, Guntur. do. 500 
,, ,, S. M. Kannappa Mtidali, Bangalore. do. 500 
,, ,, Y. S. MaKabalayo^i, Bangalore. do. 500 

19 Smt. Susilkumar Ruia, Bombay. I Cl. BraK. & do. 2,000 

20 Sri Gopal CKetty, Madras. Kalyauotsavam 500 
22 ,, Mrilcilli Srinivasa Raja, Ntidug,alamu. do. 500 

24 ,, Sundu Aravalu, RajaKmtindry. do. 500 
Reddy & Reddy Co., Tirupati. do. 500 

25 B. S. R. Sastry, Akola. do. 500 
,, ,, M. Somanna, Gtmtakal. do. 500 

26 ,, Govindaraj, Bangalore. do. 500 
28 ,, T. SatKyanareyana, Narasapur. do. 500 



T. T, DEVASTHANAMS, TIRUPAT1 



16 3 57 Tirupati Sri Govindaraja Swami Poolangi Seva. 

do. do. Panguni Ultaram festival. 

dr; Tirumala-Thumburu Thirtha Mukl<oti. 

29 3 57 Tirupati Sri Kodandararaaswami Brah. Dhvajarohanam. 

1 4 57 Tirumala Ugadi Asthaaam. 

2 4 57 Tirupati Sri Kodandarama Swami Garudotsavam. 
5 4 57 do, Rathotsavam. 

8 4 57 Sri Rama Navami Asthanam, 

j | j. Q i 

, q A c-i \ Tirupati Sri Govindaraja Swami Buggotsavam. 

14 4 57 Chittra Pournami. 

Register your copies to-day. 
Just Released! Limited copies only!.! 

LATEST T. T. D. PUBLICATION 

1. EXCERPTS FROM POTANA'S BHAGAVATAM 

BY 

Dr. A. V. S. Sarma 
(author of Flowerets from shrubs, Lives of Devotees} 

English rendering of the greatest work in Telugucontains 150 
printed pages in Demy octavo size. 

Price Rs. 1-8. 

2. YAPPOLI 
(a book on prosody in Tamil 

BY 

Sri R. Srinivasaraghavachari, M.A., 
Asst. Reader in S. V. U. O. R. Institute, Tirupati. 
A tamil prosody with verses illustrating the rules of gramrner 
with Srinivasakalyanam back-ground. 

Price Rs. 3-8. 

Packing & Postage extra. 

For copies apply with remittance to: 

THE EXECUTIVE OFFICER, 

T. T. DEVASTHANAMS, TIRUPATI. 



Printed at T. T. O. Press, Tirupati and published by Sri C. Anna Rao. B.A.. 
Executive Officer. Tirumala-Tirupati Devasthanams, Tirupatt- 9-3-57. 




e great devotee Composer 
Sri Annamacharya 

of the 15th century 
/hose three-day festival 
was conducted by 
T. T. Devasthanams 
y from 

6th to 28th March 1957 
at Tirupati. 



I'JT' s 



NTERAL: Height 2820 Feel above sea level. 
Temperature : Maximum 94 Minimum 60 r 
Rainfall 40" Population : 4000. 



Rs. A. P. 

Sri Venkateswaraswami Temple, Tiruraala * 3,92,944 10 9 

Sri Padmavathiamma Temple, Tiruchanur 2,155 5 5 

Sn Govindarajaswami Temple v Tirupati 2,788 12 7 

Sri Kothandaramaswami Temple, Tirupati 291 6 9 

Sri Kapileswaraswami Temple, Tirupati 352 14 6 

Total 3,98,533 2 



MARCH, 1957 

mber of pilgrims, accom- f at Tirupati - 10,507 

aodated in the choultries | 

n the month: I at Tirumala - 25,287 



nber of pilgrims, who availed 
M.D. 'I RANSPORT FACILITIES 
(i Tirumala in the month : 



Adults -- 64,505 



Children 



. 5; ;. StuUettn 



Vol. VIII APRIL 1957 No. 4 



NEWS FOR THE MONTH OF MARCH, 1957 

>HE meeting of the Board of Trustees of the Tirumala-Tirupati 
Devasthanams, was held on the 23rd March 1957 at the 
'Balaji Bhavan' Office of the T. T. D. Information Centre, 
Hiraayatnagar Road, Hyderabad, Sri A. C. Subba Reddy, M.L.A., 
Chairman presiding. Ten 'out of the eleven members of the 
Board of Trustees attended the meeting. Sri C. Anna Rao, 
Executive Officer of the T. T. Devasthanams was present. . 

The Board sanctioned payment of the first instalment of the 
sum of Rs. 8,000 to Vrindhaban University from the funds alloted 
to the Common Good Fund. 

The Board regretted that they could not apply for diversion 
of any further amounts to the Common Good Fund Committee, 
as requested by the Commissioner, H. R. & C. E., in addition to 
the sum of Rs. 1 lack already donated from Surplus Funds. 

The Board nominated Sri R. Nathamuni Reddy as member on 
behalf o.f the Board of Trustees along with the Chairman in the 
S.V. College Committee. , 

The Board sanctioned the proposals of the Executive Officer 
to organise a Free Eye Operation Camp for two weeks this year 
also as ip the last year, utilising the services of Dr. M. C. Modi, Eye 
Surgeon, meeting the expenditure therefor from the Surplus 
funds of T. T. Devasthanams. 

-The Board sanctioned construction of buildings for locating 
Veda Patasala and Hostel in Vasantha Mantapam Garden Com" 
pound, Tirumala at an estimated sum of Rs. 91,500 and required 
the Executive Officer to call for tenders. 

The Board nominated Sri M. A. Krishnaiah Chetty & Sri 
Darmaprakasa Srinivasulu Chetty as additional members of the 
Local Advisory Committee for T. T. D. information Centre at 
Bangalore. 



4 T. T. D. MONTHLY BULLETIN 

THE THREE DAY ANNAMACHARYA FESTIVAL 
AT TIRUPATI 

The ninth annual celebrations of Sri Thallapaka Annama- 
charya, the outstanding Composer of the 15th century and devotee 
of Lord Venkateswara, was conducted for three day festival in 
Devasthanarns for 26th to 28th March 1957, in Sri Thyagaraja- 
swamy Trust Buildings. Sri P. V. Ramanujaswami, former Director 
Sri Venkateswara Oriental Institute, presided. 

On the first day Sri C. Ramaswami Reddi, Peishkar, Timmalai 
Tirupati Devasthanarns, welcomed the gathering and explained 
the steps taken by the Devasthanams in propagating the composi- 
tions of Thallapaka Annamacharya in praise of Lord Venkates- 
wara. 

Sri P. V. Ramanujaswamy paid tributes to the late Mr. Veturi 
Prabhakara Sastri who was responsible for popularising the 
compositions of Sri Annamacharya and suggested the introduction 
of Sri Annamacharya's songs in schools which would go along 
way in the inculcation of Bhakti among the pupils. He also 
suggested the printing of small books containing his compositions 
and distributing these among the public. 

Sri K. Ramayya read a report on the celebrations held last 
year. 

Sri T, K. V, N Sudarsanachariar introduced to the gathering 
the descendants of Sri Annamacharya who were rendering 
devotional music to Lord Venkateswara in the temple at Tirumalai. 

Sathavadhani Gadiyaram Venkatasesha Sastri spoke on the 
Value of the songs composed by Sri Annamacharya. He said that 
they contained all the Navarasas. He urged the need for the 
propagation and popularisation of Sri Annamacharya's songs. 

In this competition held among women for the singing of Sri 
Annamacharya's songs, the first prize was awarded to Srimati 
A. Lalitha, the second prize to Srimati K. Vijaya and the third 
to Srimati T. K. Vasantha, 

Mr. P. Balakrishnamurthy proposed a vote of thanks. .' ;. 



SRI TALLAPAKAM ANNAMACHARYA 

Earliest Composer of Kirianas 

T. S. Parthasarathy 

The three-day festival, that is being celebrated this weelc at 
the Tyagarajaswarai Hall at Tirupati in commemoration of 
Tailapakam Annarnacharya (1424-1503) is a fitting tribute to one 
who was not only the earliest composer of Telugu kirtanas in 
South India but also the father of our Bhajana Paddhati. It is 
only in the compositions of Annarnacharya and the other compo- 
sers of the Tallapakam family that we, for the first time in the 
history of South Indian music, come across the divisions of a 
Kirtana into Pallavi, Anupallavi and Charana although the bulk 
of their songs contains only a Pallavi and one or more Charanas. 
From a perusal of these compositions, we also get an idea of the 
ragas commonly in vogue in the South in the 15th century but 
many of which come under the category of rare or "apurva "ragas 
in the post-Thyagaraja period under some strange dispensation of 
our musicians. The ragas handled by the Tallapakam composers 
include Paadi, Malahari, Raamakriya, Desaalam, Saalanga Naata, 
Desaakshi, Saamantam, Mukhaari, Pantu, Hejjujji etc., and the 
permanent loss of the original music of the pieces in these ragas is 
an irreparable one to the South Indian music world. 

We are obliged to Tallapaka Chinna Tiruvenkatanatha, the 
grandson of AntiamamachaTya, for his authentic biography of his 
grand-father, the " Annamacharya Charitramu " composed in 
Telugu verse in the Dvipadi metre. This excellent poem and the 
internal evidence available in many of the kritis themselves furnish 
us with full biographical and other details about this " mula 
purusha" of the Tallapaka family. Annamaeharya was born in 
1424 in the village of Tallapaka in the Razamp eta Taluk of the 
Guddapah District under the Visakha constellation in the month 
of Vaisakha (which, incidentally, happens to be the birth-day of 
Nammalvar). He belonged to the Nandavara sect of Smartha 
Brahmans who followed the Rig Veda and the Asvalayana .Sutra. 
Although he had a precocious predilection for both singing and 
composing, his early life was full of hardships as described by 
himself in his song " Ayyo Poyernbrayamu " in Saamantam. In 
his sixteenth year, he is stated to have had a momentary vision of 
Lord Venkateswara in a dream and obviously inspired by the sight, 
he commenced his career of prolific composing with the songs 
"Ippuditu kalaganti" in Bhupalam and " Satidehamu ekkada 



T. T. D. MONTHLY BULLETIN * 




Sri Gadiyaram'Venkatase-ha Sastri speaking about the Kirtanas of the great devotee 
composer Annamacharyas of the 15th century in the 3 day festival on 26-3-57 

ledu " in Paadi. Soon after, he left home without the knowledge 
of his ;parents and climbed up the Tirumalai range of hills, which 
he ecstatically described with great beauty in many a kriti. Here 
he was converted into a Vaishriavite with due ceremony by a local 
Jiyar and became a follower of the Vedanta Desika Sampradaya. 
Annamacharya was not only a gifted composer of kirlanas but 
also a competent poet in Telugu as well and even in that young 
age he composed centuries of verses on the various deities enshrined 
at Timmalai. These satakams form a veritable compendium of 
all the traditions that were then in vague in the hill temple and 
one can discern a subtle sense of humour in his kritis when he 
describes Iddlies heaped up like Mount- Meru inside the temple. 

Poet in Prison 

After leading the life of a house-holder for some years, 
Annamacharya becatrie an asqeticand repaired to Ahobilam where 



SRI TAL-LAPAKAM AHHAMACHARYA 




Srimathi_Kausalya, Lecturer in music S. P. College for Women 
giving a concert in Aimamacharya celebrations on 26-3-1957 

he spent most of his time studying Philosophy at the feet of Aadi 
Van Sathakopa Swarm, the founder of the Ahobila Mutt. This 
accounts for a few thousands of his compositions being found a 
few years ago in the temple at Ahobilam, beautifully inscribed on 
copper plates and strongly bound with brass rings. Annamacharya 
pays homage to his preceptor Sathakopa Muni in the kriti 
" Chududu " in Bhairavi. At the request of Saluva Narasimha, the 
ruler of Tangutur in the Cuddapah District, Annamacharya visited 
Vijayanagar and later stayed with his royal patron at Penukonda. 
It was here that his rapturous rendering of his devotional compo- 
sitions was truly appreciated by Saaluva Narasimha and his 
courtiers and contemporary records extol Annamacharya as an 
incarnation of Tumburu and Narada. He, however, incurred the 
wrath of his royal admirer by resolutely refusing to compose a 
kriti in his praise and was handcuffed and lodged in goal, His kriti 
" Aakativelala " in Mukhaari describes his sufferings in prison and 
reminds one of the song " Abbabba debbalanu " of Bhadrachalam 
Ramdas composed in the same raga under identical circumstances. 



8 T. T. D. MO3SPTHLY 

The king, however, repented for his transgression shortly after- 
wards, released the Acharya and restord him to his former honour- 
able position. 

Annarnicharya returned to his village but became one of the 
victims of the political turmoil in the country when the Gajapati 
kings of Orisssa invaded the Rayalaseema. Strangely enough, he 
appears to have lost, in the melee, the idols he was worshipping 
and his kriti " Indira Ramanuni dechi " in Bauli contains an 
unmistakable reference to this incident. In the other kritis 
composed by him during this period, he describes his tribulations 
including his having to learn the Oriya language under compulsion 
with a view to conversing with the invaders. 

Author of 32,000 kritis 

Despite his having led a somewhat unsettled life. Annama- 
charya made significant contributions in the fields of music, poetry 
and Bhajana. As a poet, his works include a Ramayana in the 
Dvipadi metre and twelve satakarns in Telugu, the " Venkatachala 
Mahatmyam " in Sanskrit and other compositions. As a composer 
he has to his credit more than 32,000 pieces in which he practically 
exhausts alJ the varieties in the entire range of musical composi- 
tions and which would have been irretrievably lost to posterity but 
for his having preserved them in his songs. He was, therefore, 
hailed even in his own lifetime as " Pada Kavitaa Pitaamaha," 
" Sankeertanacharya " and " Hari Kirtanacharya." He was a 
qualified musicologist as well and is stated to have composed 
several works on the theory of music and the grammar of Sankir- 
tanas. His son Pedda Tirumalayya wrote commentaries on them 
and his grandson Chinna Tiruvenkatanatba further wrote glosses 
on his father's commentaries. 

Pioneer of Bhajana modes 

As the original music of the kritis of Annamacharya has been 
lost, it is difficult to attempt an appraisal of him as a composer of 
music but the 'immortality attained by him in the field of 
devotional music is indisputable. There is no Bhajana mode in 
which he has not composed and his Bhajana Paddhati blazed a 
trail which even giants like Purandara Dasa and Thyagaraja chose 
to follow implicitly. His Todaya Mangalam is still being sung in 
South India -at the commencement of traditional Bhajanas and his 
other Bhajama compositions include Lali, Uyyala,- Jola, Jojo, 



9BI- TALLAPAKAM AmAMAOHARYA 9. 

Sobhana, Mangalam, Melukolupu, Nalugu. Pavvalimpu and 
Aarati. Purandara Dasa had a meeting with. Annamacharya at 
Tirupati and so deep was the impression made by the latter on the 
young and impressionable Dasa, that he closely followed the 
illustrious Acharya when he composed his Bhajana Paddhati in 
Kannada. Purandara Dasa's " Saranu Saranu " in. the raga 
Maalavi is a close imitation of the " Saranu Saranu " composed in 
the same raga by Ammmacharya. Annamacharya's " Sringara 
Sankeertanamala " with the Nayaka-Nayaki motif was perhaps 
the model for Kshetrajna when he composed his inimitable padas, 
As regards Thyagaraja, he was so deeply influenced by Annama- 
charya's Todaya Mangalam that out of deference to him, he did 
not displace the pieces when he wrote his own Utsava Sampradaya 
kritis for his daily worship. 

How one wishes that an unbroken line of disciples had 
preserved the music of his kritis intact as the sishya paramparas of 
Thyagaraja have done, with a devotion bordering on religious 
fervour! Copper plates,, however, nicely engraved, are a poor 
substitute for the rhythmical and flowing melodies created by a 
musical genius. 

courtesy of The Hindu, & the author.) 



Religious lectures held during the month of March 1927 

T. T. Devasthanams Information Service Office 

at 19, Royapettah, Madras-14. 

2-3-57 Sri P. N. Narayana Sastry GOVINDA PATTBHISHEKAM 
3-3-57 Sri Ranga Dasa Goshtigal SUPRABAATHAM 

9_3_57 Sri K. Ramaswamy lyengar VIBHISH\NA 

SARANAGATHI 

16-3-57 Sri V. Krishnamoorthy Bagavathar KAPIDHWAJA 

.' ' : [.: ' . .."-. : . '''- '''";'' UPAKHYANAM 

23-3-57 Sri K. Ramaswamy lyengar DEVI MAHATMYA 

. - VlMARSANAM 

30-3-57 Sri A. Ramamoorthy Sarma NARAYANIAM 

at Sri Venkateswara Temple, Brahmin St., Vijayawada-1. 

29-3-57 Sri K. Venkatarathnam Naidu BHAJANA 

Sri G. Venkateswara Rao Naidu VENKATESWARA 

MAHLMA 



10 T. T. D. MONTHLY BULLETIN 

" During the Vijianagara period which followed, Vaishnavism 
was favoured by the rulers. Tirumalai, the Southern end of the 
serpentine mountain chain " Seshagiri '% was the centre of worship. 
The outstanding musician and Vaggeyakara of this time was 
Tallapaka Annamacharyulu. He was a great devotee of Sri 
Venkateswara and composed thousands of Sankirtanams called 
Adhyatma and Sringara Padams which were inscribed on copper 
plates and preserved at Tirumalai and Ahobilam. These were 
the earliest among extant musical compositions in the South 
Indian languages. We find among these songs older forms of 
music like the Ela Tummeda Padam, Chandamama Padam and 
Gobbi Padam. Some of the ragas used went out of use very 
soon after. The notation of the songs has been completely lost 
and we are unable therefore to understand the nature of music 
of that time. But the literary characteristics and form of 
Annamacharya's composition formed the basis for the develop- 
ment of musical forms in the centuries that followed. 

Annamayya's Sankirtanams were sung in the presence of Lord 
Sri Venkateswara at different times of the day during *puja' and 
on different occasions and at festivals. Besides they were sung 
by Bhaktas in chorus (Brindaganam) in the Bhajana Kutams all 
over the country. Annamayya was the pioneer in the establish- 
ment of Dasakutas or BhajanaJCutas." 

{From the journal of Andhra Association, Calcutta,) 



AN OPPORTUNITY 
, Tirupati Devasthanams are taking up the works of 

Regilding of the Ananda Nilaya Vimanam 
of Sri Venkateswaraswami Yarn at Tirumala. 

Bhaktas are requested to contribute Q-vld & Money and 
associate themselves in the Kainkaryams. Contributions 
may be sent to the Executive Officer, Tirumala-Tirupati 
Devasthanams, Tirupati, S. I. 



SRIKURMAM TEMPLE 
R. Subrahinanyam, M.A,, Ph.D., 

Vishnu temple at Srikurmam enshrining the Kurma 
es Avatara or the Tortoise Incarnation, which is coeval with 
Lakshmi Narasimha temple at Sirahachalam is typical of Chalu- 
kyau style of Architecture. It contains many polished pillars of 
hard black stone (trap) which have successfully withstood the 
ravages of nature. Most of them bear inscriptions belonging to 
the successors of Anantavarman Choda Ganga of the Ganga 
family among whom no less than four bore the name Narasimha. 
Here we have an important epigraphical confirmation of the 
tradition according to which Nannaya bhatta, the first telugu 
translator of Maha Bharata wrote his work at the instance of Raja 
Raja Narendra, the Eastern Chalukyan ruler of Rajahmundry. 
One of the inscriptions from this temple dated in the reign of 
Sultan Quti Qutb Shah of Golkonda supplies us the interesting 
information about a Maharatta raid on this temple and their 
carrying away an image of Lakshmana. The most recent of the 
Srikurmam inscriptions, commemorates the visit paid to the 
temple by the second son of the late Zamindar of Jeypore. 

Besides the highly ornamental pillars and sculotures, the 
temple contains paintings on the southern and eastern walls of the 
outer prakara wail depicting scenes from Ramayana, Mahabharata 
and Bhagavata as well as local legends connected with the history 
of Gajapati rulers of Orissa which are very interesting and portray 
to us the drapery and costume of the 16th, 17th centuries popular 
in this part of the country. Unfortunately a major part of the 
painted surface has been whitewashed and only the regions lying 
beyond the reach of the brush are left untouched. 



jfjg MARA V ATI is a small village on the south bank of the river 
<&% Krishna at a distance of about 22 miles from Guntur in 
the same District. It is well-known as a famous seat of Buddhism 
in the early centuries of the Christian era from the famous chaiiya 
discoverd here. Equally important like the chaitya but of a 
slightly later date is the shrine of Siva called Amaresvara, the 
2 



12 T. T D MONTHLY BULLETIN 

chief of the Pancharamas of Saivas in the Andhra Desa. Its anti- 
quity is not known precisely but the existence of an early Eastern 
Chalukyan inscription at Dharanikota and of later inscriptions of 
the 12th, 14th and 16th centuriesofa Kota Chief Mahamanda- 
lesvara Ketaraje, of Reddis and of Krishnaraya of Vijayanagara 
respectively among many others in the temple of Amaresvara point 
out to its antiquity and popularity. During the Muslim invasions, 
the temple appears to have suffered damages and in 1786 Vasireddi 
Venkatadri Nayake, Zaminder of Chinapalli, not only found the 
new town of Araaravati but also renovated the temple of 
Amaresvara to secure regal and divine honours. 

The temple like the one at Dakshararn is also within a high- 
walled enclosure and the linga is installed on the first floor of the 
structure, approachable by means of a flight of steps. The temple 
is picturesquely situated on the bank of Krishna and commands a 
fine view of the river, attracting a large number of visitors through- 
out the year. The linga which is a long shaft of limestone is fixed 
in a rectangular box-like ,pitlia (not yoni) suggests its earliar 
Buddhist association. 

Religious lectures held during the month of Jan., Feb. & Mar. 1957 
T. T. Devasthanams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 
Date Discourses given by Subjects 

12-1-57 Smt. N. V. Sethulakshmi MUSFCAL CONCERT 

19-1-57 Sri Anumal Raghava Sarma BHAKTH YOGAMU 

26-1-57 Sri S. Gopalakrishnacharya, SAMSKRITA BHASHA 

Tirupau AND RAMAYANA 

2-2-57 Sri K. Padmanabha Avadhanulu ITHAREYOPANISHAD 

9-2-57 Sri Parasa Venkateswara Rao BHAGAVATAMU 
16-2-57 do. BRAHMA-NARADA SAMVADAMU 

23-2-57 Sri K, Ramanuja Chari HANUMANUDU- 

KALAPRAPOORNUDU 

2-3-57 Sri B. V. Sundararaja lyengar PICTORIAL EXHIBITION 
9-3-57 Sri Ekanath Prasad TULASI DAS'S RAMAYANA 

16-3-57 Sri P. Poorna Chandra Rao SRI KRISHNA 

JANANAMU (Harikatha) 

23-3-57 Sri V. P. Ramamoorthy Iyer MUSICAL CONCERT 
30-3-57 Sri V. Balasubramanyam MUSICAL CONCERT 



of 



BHADRACHALA RAM ADAS 
. B. Raraachandra Rao, B.A.- 

JTfeF THE MANY important places of pilgrimages in India, 
^CF Bhadraclialam is one. This sacred place situates on the 
bank of river Godavari. The temple on the small hill is dedicated 
to Sri Ramachandra who, In his period of stay in the forests, had 
made Bhadrachalam his resting place. During the fourteenth 
century A. D., this place was ruled by the Nawabs of Golconda in 
Hyderabad who were the descendants of Kutubshas. Abdulla 
ruled Golconda from 1626 to 1673 and he was succeeded by Abdul 
Hasan, familiarly known as Tanisha, who ruled from 1672 to 1687 
A. D. 

About this period in a village near Bhadrachalam a lady 
devotee by name Thammala Darnmakka was living with her 
daughter. She was pure in thought and deed and was worshipping 
Sri Ramachandra. Pleased with her devotion the God appeared 
in her dream and said, " I'm pleased with your devotion. I'm the 
Lord presiding on the Bhadragiri. As you are respecting Gods 
and loving Brahmans you will do well to establish my name on 
this hill by doing daily worship till such time when a devotee 
of mine will be born and begin to administer this area. He will 
also renovate my shrine. You'll thereafter attain salvation". 
Darnmakka woke up and told her daughter of her dream. They 
both spread the news of the Lord's presence on the hill, and in a 
body all the villagers climbed the Hill and traced the Images of 
Sri Rama with his consort Sita and his brother Lakshman entwined 
with creepers. They removed the unwanted things, cleaned them 
and made the area fit for daily worship. The rich men of the 
village joined together and improved the place and the temple 
became prominent. 

Golconda in its days of glory was enjoying all prosperity. 
Wealth and plenty cheered the people of the kingdom. Rows of 
storied houses, extensive mansions, rich gardens and fertile soil 
invited many outsiders to visit Golconda. During this period in 
the village of Nelakondapalle, a pious descendant of Kancharla 
family by name Lingana led a pious and religious life with his 
wife Kamambika. To them was born a boy in the year 1620 and 
he was named Gopanua. From his boy-hood Gopanna exhibited 
his love for God, Sri Ramachandra. 



14 T. T. D. MONTHLY BULLETIN 

When Gopanna was five years of age he accompanied his 
parents to a religious lecture on Ramayana. When he heard the 
life story of Sri Rarmchandra, Gopanna began to feel that he was 
not blessed to be born with Sri Ramachandra himself, and had he 
been so born he would have been one of those to serve him like 
Sugriva. He expressed this feeling in a song. To use the English 
usage, Gopanna lisped in kirtans and kirtan came to him. He 
thus began to compose songs praising Sri Ramachandra at every 
stage in his life, whether in moments of happiness or during 
periods of suffering. 

While thus he was, one day there appeared before him a great 
saint, who, after a close study of the boy, told him that he was a 
blessed soul on earth and he would be gloryfying the name of Sri 
Ramachandra by his praises and kirtans. So saying he taught hiir 
the Sri Rama Taraka Mantra. By daily repetition of this Divine 
Name Gopanna developed a spiritual power in himself. He there- 
after began to extol the Lord, gave all his wealth to charity and 
stood simple. All the time his only thaught was to strive for the 
renovation of the temple of Sri Ramachandra at Bhadrachalam. 
As if by divine guidance he thaught of his uncles who were serving 
as Ministers to the King of Golconda, and then proceeded to 
Hyderabad to meet them. When he met them and the Tanisha, 
something invoked the goodness of the Ministers who recom- 
mended to the King to appoint Gopanna as the Tahasildar of 
Bhadrachalam Taluk which office was then vacant. This recom- 
mendation was approved by the King. Before he took charge of 
the office of the Tahasildar, Gopanna went to the temple of Sri 
Ramachandra, after taking bath in Godavari, and there worshipped 
him to his heart's content for having accomplished his wish. 
After assuming the charge of the office, he invited all the raiyats 
of the place and appealed to them to bestow their minds on the 
renovation of the temple which was then in desolation. True to 
Ms religious fervour and intense devotion, Gopanna began to feed 
Brahmins, conducted lavish worship in the temple and renovated 
the temple to its zenith. 

One day while he was thus amusing himself his young son lost 
his life by an accident, and this grief became unbearable to him. 
He immediately proceeded to the temple with the dead body and 
there praised the Lord as one having restored many dead persons 
to life, and prayed for reviving his own son to life. Sri Rama- 



15 

chandra heard his prayer and restored the dead son to life. The 
boy woke up as from sleep. Gopanna began to dedicate his life 
for the sake of the Lord. Just at that time the revenue yield of 
the taluk filled the treasury with six lakhs of pagodas. 

As he knew it clear that no man on earth carried with him 
anything of the earth after his death and all wealth and material 
happiness are only transcient, he decided to spend even the money 
belonging to the King for the sake of the God. He thus spent 
away the entire money deposited in the treasury, without the fear 
of consequences, for the renovation of the Temple. After doing 
all these he began to take delight in the worship of his Lord. 
Even when his freinds advised him of the dangerous consequences 
to which he was exposing himself, Gopanna only laughed at them, 
and said that none on earth need be afraid of anything so long he 
had implict trust in God. 

Even the walls have ears goes the saying. The news of the 
misappropriation of Government revenue reached the ears of the 
King. His officers came to check, and audit the revenue accounts 
of that year and the money. When a person falls on evil days, all 
his acquaintance turn hostile. The subordinate servants began to 
carry tales to the officers in authority. The King became extremely 
angry at the report, and ordered that Gopanna should be arrested 
and brought before him at once. 

With the sepoys Gopanna proceeded to Golconda. Without 
fear of the impending fate Gopanna proclaimed about the invinci- 
bility of Fate and how there is no armour against Fate. When the 
King ordered for his imprisonment and torture in prison, Gopanna 
begged not the King but appealed to God for His grace, for he 
had believed in his all-merciful quality. Twelve days he had thus 
passed in tears and torture of the prison life and asked the Lord 
where he had gone away and whether he did not hear his wails for 
protection. 

He was offered only a mixture of rice and salt in a limited 
quantity while in prison. To this diet Gopanna was not used to, 
and he therefore looked to God. By God's Grace that poor jail 
diet became transformed into a rich food and thus Gopanna 
thanked God. As there was no indication of the recovery of the 
lost wealth and the King became exasperated and orderd for 
whipping the victim. When this poor soul began to appeal to the 
.Lord for his protection, the whippings had no effect on his body. 



16 T. T. D. MONTHLY BULLETIN 

After this, the king ordered that as Gopanna had not rendered 
payment of the money, he should be made to walk on the pointed 
nails, thorns and swords. To this ordeal which was unbearable, 
Gopanna looked to God only. By the grace of the Lord he did 
not feel the pain on account of forced walking on the nails, thorns 
and sharp swords. When the servants of the King saw all such 
physical torture had no effect on Gopanna, they conveyed the 
news to the King. Every kind of torture had not had the desired 
effect. The King heard this wonderful news and in a frenzy 
ordered a huge iron weight should be tied to him and made to 
walk and later ordered that he should be made to walk on burning- 
sands. Gopanna overcame all these tortures by surrendering 
himself to God. The servants were struck with wonder at the 
saintliness of Gopanna and began to question how he came to 
own such miraculous powers. To them he replied that it is all 
due to Trust in the all merciful God. 

From that time Gopanna began to pray Sri Ramachandra for 
his release from the prison and salvation. He appealed to Him to 
speak to Him. When he did not hear his voice, he began to mock 
at him saying how he could be so negligent to him after having 
been benefited by his service, both in wealth and mind. All his 
implorings were in vain. He thought that he had sacrificed every- 
thing to Lord for nothing. He therefore next prayed Sita to 
invoke Sri Ramachandra to render help to him. In disgust in not 
getting his wish fulfilled, and to avoid suffering in prison he decided 
end. his life by drinking poison. 

At the penitent cries of the devotee, Sita appealed Sri Rama- 
chandra to go to the rescue as it was imminent. Sri Ramachandra 
and his brother Lakshmana decided that they should together go 
as servants and give back the money due to the King and gain the 
release of Gopanna. They proceeded in the guise of servants to 
the King when he was sleeping in the night, woke him up and 
asked him to receive the amount due to him from Gopanna and 
grant receipt. The King was noivplussed and began to question 
the two disguised servants about their life, their occupation, and 
all about them for they looked not like ordinary men on earth. 
The servants only replied that they were the servants of Gopanna 
employed him for years, that they had come with the money to 
repay the dues under orders from their master and to obtain his 
release. The King received the large sum gave the official receipt. 



BHADEACHALA HAMAD AS 1? 

The two brothers of divine origin thus got ths royal receipt and 
went to the prison. They there saw their devotee praying, with 
long nails grown on fingers, hairs in meshes, for having been 
confined for a period of twelve years, and took pity. 

Gopanna woke up and finding that no divine aid had come to 
him and that the Lord had become meciless. Realising that after 
all a person born on earth has to die whether there be the good 
grace of God or not, he began to praise his manas, and brought 
it under control for his final ending. Just at that time appeared 
Sri Ramachandra in the guise of Tanisha himself handed him the 
receipt and disappeared. 

The King in utter confusion got up and realising that it is 'not 
proper to retain Gopanna any longer instantly reached Bhadra- 
chalara and realising that Gopanna was the greatest soul on earih, 
fell at his feet and begged for mercy. He proclaimed that 
Gopanna is Ramadas. From then Gopanna became known as 
Ramadas. The King returned all the amount paid by the divine 
brothers and innumerable presents for the sake of the Lord of the 
Hill, with these Ramadas proceeded to Bhadrachalani temple and 
surrendered them at His Feet. 

After a time Ramadas prayed Lord for his darshan for which 
he had been eagerly seeking all those years, and for his final 
release from birth and death.. Sri Ramachandra heard his prayers 
and knowing that no more he should take birth on earth, sent his 
Pushpaka Vimana for his coming to heavens. The Vimana came 
and when he was ascending it, he asked his wife to come with him 
but the wife who was engrossed in family duties, never heeded to 
those divine words from her husband. When she came out, the 
Vimana had already spread out its wings and soared high in air. 
She felt miserable and began to week. She went to the Temple 
and offered prayers to God. The Lord appeared before her and 
said that she should continue to worship at his feet till such time 
her son grew of age and could do worship. Accordingly she lived 
for a few years more, and atlast breathed her last and joined her 
husband in heavens. 

It is said that Sage Narada who was born four hundred years 
ago in Karnataka as Purandara Dasa also came down to earth as 
a saint to bless Bhadrachala Ramadas and again in the guise of a 
Brahman to give Swararnava to Sri Thyagaraja. 



18 T. T, D. MONTHLY BULLETIN 

CAUTION 

1. Please REMEMBER that Tirumalai Hill is a very sacred place and 
Sree Venkateswara, a powerful force. 

2. Please RESPECT ancient customs and established usages, when you 
are on the Hills. 

3. WEAR NO BOOTS OR SHOES a sort of penance. The Hill area is 
considered holy. 

4. WEAR NO FLOWERS all flowers are for God only. 

5. AVOID SMOKING, or carrying any article for smoking. 

6. AVOID SPITTING, chewing betel and tabacco. 

7 AVOID TAKING MEAT, fish, eggs, flesh, or drinking- toddy or arrack 
or any other intoxicant. 

8. TAKE BATH and wear clean clothes before you enter the shrine. 

9, AVOID RUSHING in for darsanam and take your cuance in the 
Queue and allow chance for every one. 

10. AVOID LOUD CONVERSATION or demonstration which would 
derogate the solemnity of worship. 

11. RESPECT AND PROMOTE the sentiments of pilgrims. 

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead 
you in the performance of your vows and disposal of offerings. 

13. GIVE YOUR OFFERINGS in the Temple Office and demand receipts. 

14. DEPOSIT AM, YOUR Hundi offerings in the Hundi or Koppera at 
the Bangaru Vakili or Golden gate. Otherwise your vows will 
not be fulfilled. 

15. ASK FOR AND OBTAIN all information and particulars from the 
Pilgrim Guides, Choultry Superintendents, and Temple Managers. 
They are always at your service, 

16. FORWARD COMPLAINT or suggestion to the Executive Officer, T. T. 
Devasthanams for action and it would be promptly attended to. 

tf.B, -Contributions of articles not more than a foolscap page of 
typewritten matter in English on Sree V enkateswara and 
the experiences of the YATHRA will be gratefully accepted 
by the EDITOR from the devotees and pilgrims to Tirumala. 
The articles are not returnable. The Editor reserves the 
right to include, alter, modify or reject them as time and 
space will permit. 



SYMPOSIUM OF HINDU WORSHIPS 

" Vishnu Sahasranama " 
K. Srinivasan, P. R.O., Southern Railway. 




WHO may be said to be the one god in the world 1 Who 
may be said to be the one object which is our sole refuge? 
Who is he by worshipping whom or humning whose praises human 
beings would get what is beneficial ? What religion, is that which, 
according to thy judgment, is the foremost of all religions ? What 
are those Mantras by reciting which a living creature becomes 
freed from the bonds of birth and life ? 

Devotion to the Lord Narayana is superior to worships for 
the gratification of desires. Prayer is the contemplation of the 
facts of life from the highest point of view. But prayer as a 
means to effect a private end is meanness and theft. It supposes 
dualism and not utility in nature and consciousness. But daily 
prayers of a general nature should be recited without fail. As 
soon as the man is one with God, he will not beg. He will then 
see prayer in all action. "The prayer of the farmer kneeling in 
his field to weed it, the prayer of the rover kneeling with the 
stroke of his oar, are true prayers heard throughout nature, though 
for cheap ends " Ralph Waldo Emerson. Prayer is its own 
reward. 

Vishnu is one great element or substance which has spread 
itself out into multifarious forms. Covering the three worlds, He 
the soul of all things, enjoys them all. His glory knows no dimi- 
nution, and He it is that is the Enjoyer of the universe (as its 
supreme Lord). This hymn in praise of the illustrious Vishnu, 
composed by Vyasa, should be recited by that person who wishes 
to acquire happiness and that which is the highest benefit {viz. 
Emancipation). 

In Vishnu Sahasranama, there are no tricks and miracles dealt 

with. This only pertains to the praise of God and His \\orks and 

His thousand names. Any reasonable human being will mention 

the various attributes of God. In Sahasranama, at one place 

3 



20 T. T. D. MONTHLY BULLETIN 

' Putatman * is mentioned. He is the cleansed soul. Though He 
is the lord and ruler of all existent objects, yet He is dissociated 
from them. 

All things have sprung from the union of Prakriti and Purusha 
-Vasudeva is their lord. He is also called Sarva-the sole of existent 
and non-existent things and that all existing and non-existing 
things will be merged in him in'the universal dissolution. Sambhu 
is a name of Siva which is applied to Vishnu also. .His birth has 
not been determined by extraneous circumstances or other influ- 
ences than his own wish, while the birth of all creatures have been 
determined by forces extraneous to themselves. 

Sahasranama does not insist on many rituals. It mentions 
people of all castes and all people who worship the Lord get 
material benefits and spiritual salvation. It begins with the God 
of the world who may be said to be the one object which may be 
the sole refuge and the object of the foremost of religions. By 
. always worshipping with reverence that immutable Being and by 
praising Him, who is without beginning or end or destruction, one 
can succeed in transcending all sorrow. 

On the advent of primitive Yuga, all creatures springing from 
Him and on the. expiration of the Yuga, all things disappear in 
Him. He is called "Aprameya" literally means immeasurable, 
He has no such attribute as sound. In consequence He is not the 
object of the direction perception by the senses nor can He be the 
object of inference. 

This Sahasranama confers benefits on those who recite it 
though this is a general prayer and cannot be labelled under any 
restrictive categories. One gets saturated with the name of the 
Lord and His good works while reciting Sahasranama. It follows 
scientifically that one who recites the names of the Lord is full of 
qualities of the Lord on whom he is meditating. The Devotee 
will realise the fruits of reciting Sahasranama (or the fruits of any 
prayer), though there is no regular sankalpa for it. This way, 
Sahasranama is the highest form of prayer. 

In the first sloka of Vedantha Desika's " Sree Sthuthi Y 
praise pf Mahalakshmi. It is said that Mahalakshmi confers 
material and spritual benefits on her worshippers. 

Here one is reminded of the doctrine of Prapathi i.e., 
absolute surrender purifies a man. But if a man resorts to some 



SYMPOSIUM OF HltfDtT WORSHIP 21 

of his old objectionable practices after the prapathi, he relapses 
into sin. Indeed, by complete self surrunder, it is possible for one 
to transform himself. The fact remains that there is nature or 
prakriti and there is a chance of relapse into old sinful ways. In 
the case of this Bhagavannama, it is itself a purifier and it springs 
from within a man and it rests with .oneself to utter the .names of 
God. Prapathi requires the Guru or the preceptor before whom 
certain formalities have to be undergone and certain special 
restrictions fastings, negations and some rituals have to be 
observed. In the case of simple utterance of the thousand names 
of God, such observances are not necessary and one can, at his 
own convenience, recite these names. 

Therefore know the chanting of the names and praises of 
Lord Vishnu as a source of blessing to the world and the complete 
atonement for the greatest sins the mind is not purified so well 
through fasting and other means as through devotion easily 
engendered in the heart of those who repeatedly hear the accounts 
of the exploits of Hari. 

Sahasranama also confers material and spiritual benefit on the 
devotee. The mortal who takes refuges in Vasudeva and who 
becomes devoted to Him becomes free from all sins and attains 
all emancipation. That man who with devotion and faith recites 
the Sahasranama succeeds in acquiring felicity of soul 5 foregiveness 
of disposition, prosperity, intelligence, memory and fame. Neither 
wrath, nor jealousy, nor cupidity, nor evil understanding, ever 
appears in those men of righteousness who are devoted to that 
foremost of Beings. The firmament with the sun, moon and stars, 
the welkin, the points of the compass, the Earth, and the Ocean, 
are all held and supported by the prowess of the high-souled 
Vasudeva. Conduct is said to be the foremost of all topics treated 
of in scriptures. Righteousness has conduct for its basis. The 
unfading Vasudeva is said to be the lord of Righteousness. The 
Risbis, the Pitrus, the deities, the great elements, the metals, 
indeed, the entire mobile and immobile universe, has sprung from 
Narayana. ' Yoga, the Sankhya Philosophy, knowledge, all 
mechanical arts, the Vedas, the diverse scriptures, and all learning, 
have sprung from Janardana. Vishnu is the great element or 
substance which has spread itself out into multifarious forms. 
His glory knows no diminution. - 



22 T. T. D. MO1TTHLY BULLETIN 

Value of Uttering Hari's Name: 
(With an Illustiation) 

In Kanyakubja there lived a certain Brahman, Ajamila by 
name, who had kept a maidservant and has cast to the winds all 
pious conduct. Making a reproachful living by robbery, gambling, 
cheating and theft and maintaining his family, the impious fellow 
tortured living beings. As he maintained existence, fondling the 
offspring of the kept woman, a considerable period, equivalent 
to eighty-eight years of his life, rolled by. The old man had ten 
sons ; he who. was the youngest of them, Narayana by name was 
yet a child and was greatly loved by his parents. Having fastened 
his heart on that sweetly lisping infant, the old man felt extremely 
delighted while watching its sports. Feeding it while taking his 
meals or chewing anything bound as he was by love of the child, 
the silly man did not perceive death, which had arrived. 

Thus continuing, the fool thought of his juvenile son, named 
Narayana, when the hour of death arrived. Beholding three most 
terrible male figures with wry faces and hair standing on end, that 
had come to take him, noose in hand, Ajamila agitated in mind, 
called by name his son, Narayana, who was busy with playthings 
away at a distance in a loud tone. Hearing the loud utterance 
of Sri Hari's name by the dying man, who was calling, though 
unconsciously the name of their Master Bhagvan Narayana, His 
attendants rushed to the spot all of a sudden. The messengers 
of Lord Vishnu stopped by force the servants of Yam a, that were 
tearing Ajamila, who had kept a maid-servant from inside his 
hearth. Forbidden, the servants of Yama said to them " Who 
are you that interfere with the authority of Yania ? Whose 
representa lives . are you or whence have you come, and wherefore 
do you forbid his being taken away ? Are you gods or demigods 
or some foremost Siddhas ? With eyes resembling the petals of 
a lotus and clad in yellow silk, you are all adorned with a diadem/ 
a pair of ear-rings and a shinning wreath of lotuses. Besides you 
are all in the bloom of youth and all possessed of four lovely 
arms and graced with a bow, quiver, sword, mace, conch, discus 
and lotus. Driving away the darkness, of the quarters and over- 
shadowing other lights by your splendour, what for do you hinder 
us the servants of Yama " they asked. 

In reply to the aforesaid questions asked by those messengers 
of Yama, the servants of Lord Vasudeva heartily laughed and 



addressed the following words to them in a voice as the rumbling 
of clouds. 

"If you are really servants of Yarna, tell us the true character of 
virtue and also the means of ascertaining it. How is punishment 
meted out and who is intended to be its object. Are you the 
doors subject to punishment or some of the human species ?" 

Yama's Messengers said : " Because this follow who having 
violated the scriptures, acted according to his own will and was 
censured by worthy men, led a sinful life and lived for a long time 
in an impure state, eating the food polluted by the touch of a 
harlot, we shall accordingly take this sinner (who has done no 
atonement), to Yama where he will be purified through punish- 
ment". 

Vishnu Dutas replies : " This man has actually done atone- 
ment even for sins committed through millions of lives in that he 
uttered, though in a helpless state, the name of Sri Hari, which is 
a means to the attainment of emancipation The atonement for 
the sins of this sinner must have been made by the mere fact that 
he pronounced a mere semblance of the four-syllabled name of the 
Lord, Narayana, while exclaiming " Narayana come " (calling his 
son). The articulation of a name of Lord Vishnu that is the only 
thorough atonement for the sins of all classes of sinners". 

Thus by the utterance of the name Narayana even a person 
who led a sinful life was emancipated. 



Srimad Bhagvata 6th SargaDis. HI, 

A sinneer is not purified to that extent through fasting and 
other processes of expiation recommended by the Vedas as by 



24 T. T. D. MO1TTHLY BULLETIN. 

uttering the names of Hari which puts him in mind of the attributes 
of the Lord which draw the man towards the Lord unlike the 
other forms of expiation in wiping out the sins for the process of 
expiation is not complete if one's mind runs back to evil ways even 
after the said process has been gone through. 



A REQUEST. 

The pilgrims are requested to bo present at the time of 
PARAKAMANI assortment of offerings of coins etc., received 
in the Hundi or Koppera conducted in Sri Varu's Temple, 
Tirumala, in the afternoons usually at the time of 
DHABMA DABSANAM. 



(Continued from cover Page 3 

11 T. T. KrisTrmamaehari, Madras. N. Kanuka 500 

12 K. Sathyanarayaxia, Bkeemavaram. Kalyanotsavam 500 

15 ,, A. V. Ramackandra Cketty & Sous 

Salem. <*o. 500 

M. Venkata Subbaiak Chetty, Tii-tipati. do.' 500 

16 Somafcowda Pillai, Alarnp-ur. .do. 500 
B. MallaiaK, JaMratad. II Cl. BraK. 750 
,. L. Vyasa Rao, Guntur. Kalya-notsayaiti 500 

18 C. H. V. Tata Rao, Vijayawada-2; do. 500 

,. A. R. Doraswamy. Iyer, BaTi^alore., do. 500 

20 ,, V. Srinivasa MttrtKy, Baiig,alore-4. do. 500 

23 M. S. N: Ramaswamy, BanBalore-2. , do. 500 
K. V. G. Reddy. ISIellore. S. Kalasabhisliekam 1,500 
L.V. Pa ttabhiramaialt, Madras. ., Kailyandtsavam 500 

24 ,, Sampan^i :Rarnaiali CKetty, Baiagalpre. do, 500 
; Dr. R. Srinivasan, H.M.S., KulitKalai. do. 500 

27- i, M. Ct. MutKiaK, Madras-7. S. KalasatMsliekam ,1,500 

30 G; Madka van, Madras . Kalyanotsavam ' 500 



SAINTLY STEERERS OF THE SHIP OF BRAHMADVAITA 

OF THE UPANISHADS 1 
H. H. Sri Swami Sankaracharya of Kamakoti peetam 



Sri Sankaracharya, at the beginning of the Brhadaranyaka 
Bhashya pays homage to the Brahmavidyasampradaya Acharyas, 
beginning with Brahma. He thus sets an example to all that, 
before beginning -the study of Sastraic works, we should pay 
respect to all the Acharyas who have beqeathed the Sastras to us. 
Following the example set up by Sri Sankaracharya, it has been 
the time-honoured practice that before beginning the study of 
Sri Sankaracharya's Bhashyas, Santi Mantras should be recited. 
These Santi Mantras are a collection of ten Mantras each ending 
with Santi, (peace lo the whole universe) repeated thrice called 
from the various Upanishads. After reciting the Santi Mantras, 
it is customary to recite the Dakshinamurthi Ashtaka and do 
prostration to Sri Dakshinamurti and also to the hierarchy of Gurus 
right from Sri Narayana down to our own Acharya. In this 
Guruparampara we find that from Narayana to Suka, the parampara 
is from father to son. From Gaudapada, the disciple of Suka 
begins the Sanyasa Parampara. Gaudapada's disciple was 
Govinda Bhagavat Pada and Sri Sankaracharya was the disciple of 
Sri Govinda Bhagavat Pada. Padmapada, Hastamalaka, Totaka 
and Sureswaracharye were Sri Sankaracharya's disciples. 

The paurnami (full-moon day) in the month of Ashada is called 
Guru Paurnami. On that day, the Sanyasis of the Advaita school 
perform a puja called Vyasa Puja. Though it is called Vyasa Puja, 
it is, as a matter of fact, the worship of all the Brahma Vidya- 
charyas. On the Paurnami of the month of Sravana the twice- 
born perform what is called Upakarma, before resuming the study 
oftheVedas. On that day, they offer worship to Rishis who 
were the seers of the Vedas (^^M'^'R:) or to whom the Vedas 
were revealed. The study of the Vedas, is thereafter taken up. 
Similarly the Sanyasis perform the worship of the Brahma Vidya 
Acharyas on the Vyasa Puja Day before commencing Brahma 
Vichara, during the Chaturmasya. The Naradaparivrajakopanishad, 
which codifies the conduct of the Sanyasis, lays down that the 
Sanyasis must be moving from place to place, that they can stay 
,in a. village for one day only and fhatthey can stay in a town 



26 T. T. D. MONTHLY BULLETIN 

(Nagara) for five days only. This is so because, if they continue 
to stay in a place for more than five days, they are likely to 
entangle themselves with the dealings with the people around 
them. 



mater 



The exception however to this rule is that during the rainy 
season, they must halt at one place for a period of 4 months, 
This period is called Chaturmasya. If during the rainy season 
they move from place to place, they may cause injury to the many 
insects and worms that breed and move about on the ground 
during that season. But, since the Sanyasis have taken the vow 
of non-injury to all creatures ("fl'M) they should refrain from 
causing harm to any being. Further, while raoving from place to 
place the Sanyasis cannot have any time for Brahma Vichara. 
During these 4 months they can stay at one place in the company 
of other Sanyasis, preferably their Gurus or elders, and engage 
themselves in Brahma Vichara, clearing their doubts with their 
help. During all the other seasons they should travel alone 
unattended. 

In this connection, attention is drawn to Sri Bhagavata (first 
Skanda, fifth Adhyaya) where Sri Narada relates to Sri Vyasa how 
n his previous birth he had been rendering services to Yogis who 
were staying at a certain place during the rainy season, how they 
had allowed him to partake of the remnants of their food which 
cleansed him of all his sins and how when they were departing 
from that place after four months ("rain and autumn seasons) they 
had initiated him into divine knowledge. Hence before thus 
engaging themselves in Brahmavichra the Sanyasis perform Vyasa 
Puja as already indicated. 

In the cousrse of this Puja of Brahma Vidyacharyas, worship 
is offered to six sets of Acharyas, each set consisting of five Achar- 
yas. These six sets are respectively (1) Krishna Panchaka comsistiwg 
of Sri Krishna aaid his four vyuhas i.e. Vasudeva, Sankarshana, 



SAINTLY STEERERS...... UP ANISHADS 27 

Pradyumna, and Aniruddha, Sri Krishna being placed in the 
centre and the others to the east, south, west and north of Krishna, 
(2) Sanakadi Panchaka consisting of Sanaka, Sanandana, Sanath- 
sujata, Sanatana, and Sanatkumara, Sanaka being placed in the 
centre and the other four, as stated before, to the east, south, west 
and north of Sanaka, (3) Yyasa panchaka consisting of Vyasa, 
Sumanthu, Jaimini, Vaisampayana, and Paila, Vyasa, being placed 
in the centre, and the other four in the four quarters as mentioned 
already, (4) Sankaracharya Panchaka, consisting of Sri Sankara- 
charya, Sri Padmapadacharya, Sri Hastamalakacharya, Sri Totaka- 
charya and Sri Sureswaracharya, Sri Sankaracharya being placed 
at the centre and the other four in the four directions, (5) Dravida- 
charya Panchaka, consisting of Dravidacharya, Gaudapadaeharya,.' 
Govindabhagavatpadacharya, Sankshepa Sarirakacharya, and 
Vivaranacharya, Dravidacharya being placed in the centre, and the 
other four in the four directions, and (6) Guru Panchaka, consist- 
ing of Guru, Parama Guru, Parameshti Guru and Parapara Guru, 
and other Brahma Vidyacharyas, the Guru being placed in the centre 
and the other four in the four directions as above mentioned. Of 
these six panchakas, it should be seen that in the Yyasa Panchaka, 
Sankaracharya Panchaka, and Guru Panchaka, the Guru is 
worshipped at the centre, whereas in the other Panchakas i.e. 
Krishna Panchaka, Sanakadi Panchaka and Dravidacharya 
Panchaka, it is the important one among them that is worshipped 
at the centre. Dravidacharya is worshipped at the centre of the 
Dravidacharya Panchaka because he is regarded as the most 
important in that Pentad, probably belonging to a period anterior 
to the others in the Panchaka. The order of seniority in this 
Panchaka is Dravidacharya, Gaudapadacharya, Govindabhagavat 
Padacharya, Sankshepa Sarirakacharya and Vivaranacharya. Of 
these Dravidacharya Gaudapadacharya and Govindabhagavat 
Padacharya belonged to a period earlier than that of Sri Sankara- 
charya, and Sankshepa Sarirakacharya and Vivaranacharya to a 
period posterior to Sri Sankaracharya. All these have written 
tomes on Advaita Philosophy. Of the Acharyas who are known 
to us as having been authors of Advaitic Sastric works prior to Sri 
Sankaracharya in addition to the authors above mentioned namely, 
Dravidacharya, Gaudapadacharya and Govinda Bhagavatpada- 
charya, we have the names of two other authors, namely . Brahm- 
anandi and Acharya Sundarapandya. The works on advaita 
Philosophy by these Acharyas and their successors merely expound 
Advaitic Ideas that are profusely found in the Vedas, The 
Agamas, the Itihasas, the Puranas etc. 
' '. " ' '4- . ' . ' 



: PROMINENT WRITERS OF AD Y AIT A VEDANTA; > 

Sri Brahma Nandi : 

The earliest writer hitherto known from references in later 

works is Brahma Nandi. No Work of his as such has come to us 

now. But it is believed that he wrote a Vartika on Chandogya' 

Upanisad on which Dravidacharya has written a commentary. In 

his commentary on Mandukya Karika (II. 32) Sri Sankaracharya 

.says ' fcw 5 fe^flEF^r^iiTfTiE^f^q'. This Sutra is said to be a 

Sutra of Brahma Nandi and is quoted in many other works; 

Sarvajnatma in his Samkshepa Sariraka 3rd Pariccheda, (verses 217 

to 221) refers to two Advaita teachers. One is referred to Atreya 

or Atri Vamsiya Yakyakara and the other as Bhashyakara. Madhu- 

sudana Saraswathi in his commentary on Samkshepa Sariraka, 

identifies the Vakyakara as Brahma Nandi and the Bhashyakara as 

Dravidacharya. He says, " Chandogya Vakyakarena Brahma 

Nandina " and "Brahma Nandi Virachitha Vakya Rupanam 

Bhasya Kartha Dravidacharya. 

Brahma Nandi's opinions are quoted in jnanottama's Ishta 
Siddhi Vivarana, where commenting on Vimuktatlima's 'fl-jp^ M 
' he 



Nrsimhasrami, another commentator of Samkshepa Sariraka, 
says "S5Rfc?5fTftr .&?$t*>*vwiw* 1 ti\&rwft : 3*m,". Ramatiriha, yet 
another commentator of Samkshepa Sariraka, also says *' sfiswfr^- 
^ritq['^?ai gfi^ft^ S^RH." J. Nrsimhasrami says "i8^fi^t9sr^f^snci;" 
and Ramatirtha ,says il ^^ a ^^^\^' Sf^-^:" InBhamathi, 
Prakrtyadhikarana when commenting on Sri Acharya's Brahma 
Sutra Bhashya on 1-4-27, Vachaspati Misra says ?^T 



f ^ 13 fTW^I l^?? SKW- ^p* 31 

Efi'^xRq I Here, Amalananda, author of Kalpatharu, 
a commentary on Bhamathi, says Cb wi 



Brahma Nandi is said to be a supporter of Vivarta Vada (Vide 
Kalpatharu). 



PROMINENT WRITERS OF AD VAITA VEDANTA 29. 

Sri Dravidacharya : 

Sri Dravidacharya, who has been mentioned in the foregoing 
section is also a forerunner of Sri Sankaracharya. Anandagiri, 
in his tika on Sri Sankaracharya's Chhandogy Bhashya commenting 
on s^W'^ft^JTRS'-ra says. " ^t y\w sitrffr af^3%3 fRmrituf- 
sreq-Hwrferfrf " thereby indicating that previous to Acharya's Bhasya, 
there was a commentary on Chhandogya by Dravidacharya. This 
probably refers to his commentary on Brahma Nandi's Varthika 
on Chandogya Upanishad mentioned in the previous section. The 
complete work of Dravidacharya is not availble now. The story 
of the king's son being brought up by the hunters which is referred 
to by Sri Sankaracharaya in his Brhadaranyaka Bhashya is attributed 
to Dravidacharya. Sri Sankaracharya has referred to rrany sayings 
of Dravidacharya when explaining Madhu Vidya in. his Chhandogya 
Bhashya. He is referred to in Sri Acharya's Brahma Sutra Bhashya 
also though not by name when commenting on Jyothischarana- 
dhikarana *'l- crriiJm eroVqt^ i<? f .^SIST f 



Vachaspathi Misra in his Bhamathi Samanvaya Adhikarana 
says '' iTif^s 1 .^: - ^r-torig;! wwft ' ^'iptfiw^ici; W.^H^: ' f fe " 



As has been already stated he is referred to in Samkshepa Sari- 
raka and its commentaries. Dravidacharya is one of the Acharyas 
worshipped by the Sanyasis of the Advaita School at the time of 
Vyasa Puja. Balakrishnananda, otherwise known as Abhinava 
Dravidacharya, the author of Sloka Varthika on Sri Sankara- 
Charya's Sutra Bhashya says that the three verses quoted at the end 
of the Samanvayadhikarana by Sri Sankaracharya are the verses 
of Dravidacharya 



: J 



;3Q ".A"; .-:< TJ. T. D. MOHTHLY BCJLLETIN 

Sri Gowdapadacharya : 

Sri Gowdapadacharya, the Pararaaguru of Sri Sankaracharya 
is so far as we know the earliest writer on Advaita whose works 
are now available. In his commentary on Sri Sankaraeharya's 
Bhashya on the Mandukya Karikas, Anandagiri says that Gowda- 
padacharya spent his time at Badari meditating on Sri Narayana, 
'Balakrishnananda Saraswathl says that Gowdapada belonged to a 
place near Kurukshetra, 



The statement that Gowdapada remained in Samadhi from 
Dwaparayuga Corroborates the fact that he was the disciple of Sri 
Suka as is stated in the Guruparampara. It is likely that he left 
his place o ; f birth and lived at some other distant place. Gowda- 
pada's important work is his Karikas on the Mandukya, Upanisad, 
generally called Mandukya Karikas. The work consists of four 
Prakaranas, Agama Prakarana, Vaithathya Prakarana, Advaita 
Prakarana, and Alatha San ti Prakarana. Other works ascribed to 
him are Bhashyas on Uttaragita, Sankhyakarikas, Nrsimha Tapini 
U,panisad and Durga Saptha Sathi and two independent works 
namely Sri Vidya Ratna Sutras and Subhagodaya, on Sri Vidya. 
He is regarded as the earliest systematic writer on Advaita, 
Sri Bartruhari : 

Bhartruhari is also regarded as an Advaitic writer prior to Sri 
Sankaracharya, He has written a work called Vakya Padiya, dealing 
with grammar. In this Vyakarana work he deals with Advaita 
more lucidly than any Advaitic work worth the nameu. He says 
that Brahman is the only truth and that the world of phenomina 
is only a Vivarta mode of Brahman. The sloka , 



is believed to have come down from him. 
Sri Acharya Sundara Pandya : 

Acharya Sundara Pandya is the name of an ancient writer on 
Advaita prior to Sri Sankaraeharya. None of his Advaita works 



is available to-day. At the end of the Samanvayadhikarana of His 
Bhahsya on the Brahma Sutras Sri Sankaracharya says ''&fo ^f:" 
and quotes the following three verses which are attributed to Sri 
Acharya Sundara Pandya, 



Acharya Sundara Pandya says that when one realises the Supreme 
Brahman, all scriptural Pramanas cease to exist. Padmapada 
referring to. these three yerses^says ' am^ird^T^wh q^Jffi ^ 
^ifaft: ^iB^liim - Tn^iV^Fc^^ ffff ' Atmaswarupacharya, in his 
Prabodha Parisodhini, a commentary on Padmapada's Panchapa- 
dika say's : ^>^^ l-ST^P^r^i swiowatsiif - 5H%ftr : ^ -f 



Madhava Mantri in his commentary Tatparya Dipika on Suta 
.Samhita says *^'^ 1 I'^rw^iR^ 1 ^' and quotes the last of the 
verses cited above. (Vide page 284 of Suta Samhita Mukthi 
Kanda, Chapter 4 verse 12. Madras Sarada Mandira Edition). 
In his commentary on the Bhamati of Vachaspati Misra, Amala- 
nanda quotes the following verses of Acharya Sundara Pandya. 



11 " 

Under the Vedadyadhikaraaa ,<III. 3-25). Kumarila Bhaita ie 
hjsTantra Vartika (Batabala Adhikarana) quotes the same verses 
as Amalanada instaQces in his Kalpatam along with two other 
verses. 1 , - . - ' . ' : ; 



32 ;..,".'. T. T. D. MONTHLY BULLETIN 




Bhatta Someswara, the author of Nyayasudha, an authori- 
tative commentator on Tantra Vartika, .refers to these verses as 
* !S'tf >hBTS^* (Vriddha here is understood as conveying a 
reference to Acharya Sundarapandya). 

Acharya Sundarapandya seems to have been one, of the 
earliest writers on Mimamsa, (Purva 1 and Uttara) of the Pre- 
Kumarila period. Both Kumarila Bhatta and Sri Sankaracharya 
seem to have derived much valuable material and help from his 
work. The Adyar Library contains a work Niti Dwisashtika 
attributed to Acharya Sundara Pandya. 

Sri Govinda Bagavath Pada : 

Sri Govinda Bagavath Pada is the Guru of Sri Sankaracharya. 
In his Purvasrama he is said to have been known as Chandrasarma. 
The preservation of Patanjali's Mahabhashya in its present form 
is attributed to him. The History of Chandrasrama prior to his 
entering into the Sanyasasrama is given in detail in Patanjali Vijaya 
by Ramabhadra Dikshita. ; 



Govinda Bhagavatpada was approached by Sri Sankaracharya 
in the course of his quest after a proper Guru. Sri Govinda 
Bhagavat Pada initiated Sri Sankaracharya into Sanyasa and 
directed him to write Bhashyas on the Upanishads, Brahma Sutras, 
and Bhagavadgita. It is said that he is the author of Yogataravali 
and Advaitanubhuti which is also known as ' Avadhuta- .Gita. 
These books are now generally attributed to Sri Sankaracharya 
himself. In the first sloka of his Vivekachudamani Sri Sankara- 
charya offers obedience to Sri Govinda Bhagavatpada, in the 



PROMINENT WEITEES ~OF ADVAITA VEDANTA 3 

words" Govindam Paramanandam Mathgurum Pranatosmyabarri." 
Govinda Bhagavatpada is also said to have written a commentary 
on Atma Bodha (said to have been printed at. the Vidya Kalpataru 
Press, Madras.) 

Sri Sankaracharya : 

Sri Sankaracharya was the foremost among the teachers of 
Advaita. Without any exaggeration, nor even a fear of contra- 
diction, he may be said to be the very founder of Advaitic 
philosophy. Though Sri Gaudapada and others before him had 
written about Advaita on a philosophic basis, it was Sri Sankara- 
charya alone who dedicated his almost tireless energies to the 
cause, rearing thus a lofty edifice on the unassailable foundations 
of the Upanishadic texts encompassed with defence works of 
invulnerable logic. In short, he has succeeded in demonstrating 
that the Advaitic doctrine bears the closest fidelity to the message 
propagated by the Upanishads. Umamaheswara,, the author ,of a 
work called Tatva Chandrika, says that there were about 99 com- 
mentaries on the Brahma Sutras at the time of Sri Sankaracharya 
and that all of them were so eclipsed by Sri Sankaracharya's 
Bhashya that none of the earlier commentaries is extent now. 

Besides his Bhashyas on the major Upanishads, namely, Isa, 
Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, 
Chhandogya, and the Brihadaranyaka, the Bliagavatgiia, and the 
Brahma Sutras, he has written Bhashyas on Nrisimha Tapini Upa- 
nishad, the Syetaswatara Upanishad, Hastamalakiyam, Sanatsuja- 
tiyam, Vishnu Sahasranamatn and Lalita Trisati. Besides, he is 
also the author of about thirty-five Prakarana Granthas among 
which the important are (1) Vivekachudamani, (2) Upadesa Sahasri, 
(3) Aparokshanubhuti, (4) Atmabodha, (5) Prabodha Sudhakaram, 
(6) Satasloki, (7) Sopanapanchakam, (8) Advaitanubhuti, (2) Dasa- 
sloki, (10) Praudanubhuti, and (11) Vakya Vrithi. He has also 
written about 61 stotras among which the important are (I) Siva- 
nanda Lahari, (2) Sivapadadi Kesantasthava, (3) Siva Kesadi 
Padantasthava, (4) Dakshinamurthy Stotra, (5) Soundarya Laharj, 
(6) Ananda Lahari, (7) Tripurasundari Manasa puja stotram, 
(8) Annapurnashtakam, (9) Minakshi Pancharatnam, (10) Dwadasa- 
Linga Stotram, (11) Satpadi, (12) Mohamudgaram, (13) Harimide, 
(14) Lakshmi Narasimha Karavalamba Stotram and (15) Vishnu 
padadi Kesantha Stotram. A work called Prapanchasara dealing 



34 .-'. -' T.T. D, MONTHLY 'BULLETtEr- 

with Mantra Sastra is also attributed to him. He is also said to 
have written a commentary on Sri Vyasa's Bhashya on Patanjali's 
Yoga Sutras (published by the Government Oriental Manuscript 
Library, Madras). He is again credited with the authoriship of an 
astrological work called Sankaracharyam. The Government Ori- 
ental Manuscript Library, Madras, has recently published a short 
work of Yoga in Tamil called ' Sankaraeharyar Ula". There are 
various commentaries on Sri Sankaraeharya's Upadesa Sahasri, 
Manisha pancliaka,, Atmabodha and Vak.ya Sudha, 

His Prakaranas show us the easy way to comprehend the 
tenets of the Advaita as being the highest Tatiwa and point to 
us how we might attain the state of Advaitic bliss through the 
meticulous observance of such precepts as he expounds and 
inculcates therein. 

Besides Sivarahasya and other Puranic works which say that Sri 
Sankaracharya was an avatar of Siva, we have evidence that even in his 
own tims he was regarded as an Avatar of Siva. Sri Toiakacharya, one of 
his disciples, in his Totakashtaka refers to Sri Acharya as Pungava Ketana 
(one who has the ball on his baanori and Biava Eva Bhavaa. '* You are 
Bhava (Siva)." Sri Padmapidacharya, Sri Acharya's Disciple, praises his. 
Guru as Abhinava Sankara (a nsw Sankara). He also siys "Sankarais 
Sankara himself.*' (Sankarassankarassakshat) While Vyasa is regarded 
as Brahrna without his four faces, Visnu with 2 hands and Siva without an 
eye on his forehead, ( a^j^rflr 3t?ll %5f 1^7^ g'iTj | -flcpjsc^^r^v-gf^; ^ 
*. e all the Trimurthis in one form, Sri Actiarya alone is regarded as the 
Avatar of Siva alone, 

(To be continued) 



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4. Vedartha Sangraha 

50. Srinivasa Vilasa Sevadhi 

51. Brihadafanyakopanishad (Sanskrit only) 

52. Tattwasankhyana Tika 

53. , Vidhithraya Parithranam - A it 
5,4. Rarnajeya-t-tiruppugal Vol I & II each ... 3 

55. Prapanna Parijatam (Sanskrit) *.*.' 15 

56. Balabhagavatam (Telugu) ,, 3 ^ 

57. Srinivasa Vilasam 'Telugu} 

58. Koil Olugu: (in English) By T. S. Parthasarathy ""-' Q 12 

59. Sri Venkateswara Mahatrayam (Telugu prose) Q g 

60. Thiruvengada Sthalapuranam (Tamil prose and po,etry) ,','. ] g 

61. do. (Tamil Prose only) ... 8 

62. do. (Kannada) ' * 8 
63- do. (Hindi) ... Q 3 

64. ,Sri Venkateswara Sathakam (Telugu) . o 8 

65. do. Suprabhatham (Sanskrit) ... Q 2 
661 d . (Telugu script or Kannada) ... Q 2 
&? do. (Tamil script) .^ j 

68. Sri Venkatesvara Suprabhatam with word for word mean- 

ing and short commentary in Tamil and Telugu each ... 6 

69. Al war's Arulichchfiyal^al 'on Thiruveogadamudaiyan 

(TamiJ script) ' Q 4 

70. Sri Venkatesvara Laghn Kritulu (Tel). \\\ i g 

71. Sri Venkatesvara Sahasranamam with Ashtotharam (Skt) ..* o TO 
' 2 . do. (Sanskrit and Tamil) '" j o 
73 do. (in Telugu script) "" Q ,g 
74 - do. Stutiratnamah (Tel.) Vol. I. '"" j 2 
' 75 - do - (Telugu) Vol. II. \" 20 
76 Al war's Man^alasasana Pasuraros with Commentary (in Tamil) 3 
77. Sriogara Sankirtanalu : Vol. Ill ... % Q 
7B. do Ed. by late V. Prabhakara Sastri ... 2 
79 Adhyatma Sankirtanalu : Vol. VI '" * n 

,',P. do. Vol. XI .,. so 

81. Songs of Tallapaka Poets with musical notation by Sri 

;*'., R. Ananthakrishna Sarma Vol. I ...an 

f2. do. II ... 3 o 

83. Kasyapa Samhita ^. 3 



Ill 

Rs. A. 

84 Bbrigu SamhHa 90 

85- Isavasyopanishad 20 

80- Kenopanishad " . "-10 

87- Kathopanishad 3 12 

88- Prasnooanishad 2 12 

89. Minor Up.*nishad basbya (Sanskrit only) ... 6 

90. A Glossary of Indian Philosophical terms (Sanskrit & 
English) ---14 

91. Psychology (Telugu) (Out of stock) -- 2 

92. Theory of Knowledge in the Philosophy of Sri Hamanuja--- S 

93. Idea of God by Dr. K. C. Varadachari (English) - 3 

94. Suvarnasaptati Sastra (Sanskrit) 3 

95. Dharma Sastras and Daarma Sutras by Sri K. S. Rama- 
swami Sastri 

96. A Handbook of Hindu Religion (English) 

97. Nityanusandhanam Telugu Script ( Fengalai) 

98. do. (Vadagalai) 

99. Tiruppavai (Tamil or Telugu) 

100. Chittira Tiruppavai (Tamil) 

do. (Binding) 

101. Cbitramula Thiruppavai (in Telugu) 

do. (Binding) 

102. Stotraratnamulu (in Telugu script) 

103. Srirangam Vaikuntha Ekadasi 

104. Tiruvaimozhi Ahapporul pasurams Part I T. (with Edn. com,) 

105. Tirukkural (Kamattupal) Tamil (Out of stock) 

106. do. (Pdrutpal) do. 

107. Rupakaparisiiddhi (Sanskrit) 

108. Bharatakosa- (Sanskrit) 

109. Andhra Kuvatayanandamu (in Telugu). 

110. Da>arupakam (in Tamil) 

111. Stbhadra Kalyanamu ,, 

112. Balacharitam (a Tamil Sanskrit Drama) 

113. Ashtingayogasaramu (T^lug.u) 

114. Manimekhala (Te ugu) by Pandit Sriramuiu Reddi 

115. Chakshushiyara (Sanskrit) 

316. Ethiraja Vijavam (a drama) (Sanskrit) 

117. Mahabharatam : by K. S. Ramaswami Sastri (English) ... 

118 Tirupati Devasthanam Epigraphrcal Report 

119. Tirumalai Tirupati Devastha~am Inscriptions Vuls. I, II, 

111, IV and V each 

120. do. Vol. VI Parts I and II each 

121. A Study of Hindu Iconography: By T. N. Sriaivasan (Eng-.) 

122. Rasavivekam (^anskr(t) ., 

123. Exerpts from Potana's Bhagavatham by A.V.S. Sarma,(Eng,) 

124. Yappoli (A Tamil prosody) 

125 Siddhantha Thraya Sangraha (Tamil) 



iv ' T. T. D. MONTHLY BULLETIN 

Tirupati Yatra Guide Books Rs. P. 

1. Illustrated English Guide Book Tirupati. ... I Q 

2. Ail-About Tirupati (A. pictorial guide book) 38 

3. Tirupati-Yatra (in Telugu) ---08 

4. Tirupati (Guide books in. Eng., Tamil, Kanarese and 

Hindi languages,) each, ... 4 
Sri Venkaesva*'S Pic'wres 

1. Sri Venkatesvara 20"X | 4" ... 1 Q 

2. Sri Venkatesvara & Padmavati 14"X^O" ... 10 

3. Sri Venkatesvara or Do. 14"ViO" ... 010 

4. Do. 12"X7^" ... "0 8 

5. Do. Do. 7"X5" ... 11 

6. Sri Venkatachala Mahathmyam ia pictures - 5 8 

Books in Print 

1. Rhavaprakasika by Sri Rangaramanujamuni (Sanskrit) 

2. Kadambarikathasara ,, 

3. Kenopnnishad ( Reprint) 

4. Andiya Katha by Pandit Sriramulu Reddi (Telugn) 

5. Thiruvengadamudaiyati Pasurams with com. 

6. Vrikshayurvedam '.,. 

7. Ramanataka Vimarsanamu ,, 

8. Suprabritham iu (Telugu with, com.) Reprint 

9 Annamacharya Charitamu (Reprint) 

10. Thiruvaimozhi Ahapporul Pasuraras Part II (Tamil) 

11. 108 Thirrntnang.il (rolleclion from Bulletin) 

12. Thirukkural -Kamatbup^l & Porutpal (Reprint 6 ) 

13. Idea of God by Dr. K, C. Varadachari (Reprint) English 

14. Dayasathakara with comtLentary (Telugu and Kannada) 

15. Siddhantha Thraya Sangraha ( Telugu) 

DISCOUNT AND CONCESSIONS. 

The T, T. D. Ephigraphical reports and T T. D- Inscriptions Vols- 
I to V and VI (1) and (2) total eight honks will he sold at a conces 
sional price of Rs. 10/ per set for tha public. 

The Annamacharya Sankirtanas and Tallapakam works, whenever 
they are purchased in the set of six vols. 25% discount will be ahowtd. 

For the Educational Institution < and Public Libraries also for the 
registered bonafide book sellers, 25% sales commission will be allowed 
on the above rates, in the case of the purchase made to the value of 
Rs. 100/- of more or 100 items of each time These concessions will 
apply only for items 1 to 121 enumerated alone and not to pictures, 
guide books etc. For the pictures and guide books only 12J^% discount 
only will be allowed on purchase of 100 copies and more in each case. 

Copies can be had of; 1 . THE EXECUTIVE OFFICER, T. T. Devastbanams, 
Tirupati-(S. India) ; 2. T. T. D. Book Stall in New Choultry, 
Tirupati; do. 3. do. in. Tirumala. 

4. At Higginbothams Stalls ; & 5. T. T. D. Information Centres. 



Members of the Board of Trustees, who attended the meeting 

held at the T. T. Devasthanams Information Centre at 

Himayathnagar Road, Hyderabad on 23-3-1957, 




L. to R. Sri R. Venkatararrtatt| B.E., (Engineer) ; Sri P. Suryanarayana ; 
Sri Bojja Appalaswamy, M.L.A., ; Sri G. Venkata Reddy, B,A., B.L., ; Sri 
A. Venkataramiah, M.L A., ; Sri A.C. Subba Reddi, M.L.A., (Chairman) ; 
Sri C. Anna Rao, (Executive' Officer ; ) Sri B. G. M. A. Narasinga Rao, 
M.L. A.,; Sri R. Ananta Rao, ; Sri Krishnaram Bhupal, ; Sri R. Natha- 
muni Reddi M.L. A.,; & bri Y. Subba Rao, B A., B.L., Retired Dist. Judge ; 

List of Grihasthas who performed special Arjitham sevas 
during March, 1957 in Sri Venkateswara Temple, Tirumala. 

Amount 
Rs. 



Date 



Name and Address. 



Sevas. 



1 Sri Badri Prapannachari, Reva. I Cl. Brari. 1,500 

6 ,, Mutriaiah, Mysore. Kalyanotsavam 500 

7 ,, P. Ramakrisrina Rao, Madras. do. 500 
9 ,, S. Venkatrama Iyer, Madras. do. 500 
,, ,, R. Lakshminarayana Raja, Mysore. do. 500 
,, ,, V. Thya^araja Iyer, Madras. do. 500 

(Continued at page 24 English) 



5, 



T. T. DEVASTHANAMS, TIRDPATI 



1 1 4_57 f Tirupati Sri Govindaraja Swami Buggotsavam. 

14 4__57 Chittra Pouvnami. 

25 4 57 Bhashyakarlavari Utsavam begins. 

4 5 57 ,, Sathumura. 

13- 557 Chandragrahanam. 

14 5 57 Tirupati Gargajathara. 

3657 Tirupati Sri Goviniiarajaswami Brahmotsavam 

Dvajarohanam. 

7 6 57 ,, Garudotsavam. 

10657 Rathotsavam. 



VASANTHA UTSAVAM AT TIRUMALA. 

, The Annual Vasantha Utsavam for Sri Balaji Venkatesvara- 
swami Varu at Tirumala will take place from 13th to 15th April 
1957. There will be Silver Car procession for Sri Varu on the 2nd 
day of the festival (14 4 1957). Devotees are requested to 
worship the Lord on the occasion and invoke His blessings. 



TIRUMALA-TIRUPATi DEVASTHANAMS 
INFORMATION SERVICES 

at 19 Royapettah High Road, MADRAS 14 

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road, 

' HYDERABAD (DECCAN-) 

at 14 Jaya Road, Banibalapitiya, COLOMBO 4. (CEYLON 

at Sri Venkataramana Temple, MANGALORE (S. CANAR A) 

'at Venkatesh Mandir, No. 80-84, Fanaswadi BOMBAY 2 

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-i 

at Silver Jubili Park Road, BANGALORE-2. 

Serve the pilgrims and the public ^guirle the 
devotees in regard to the performance of vows to 
Sri Venkateswara. Arrange transport and accom- 
modation facilities at Tirupati and Tirumala. Sell 
Devasthanam Publications, religious and guide- 
books and Sri Venkateswara pictures at cost price. 



FURTHER INFORMATION CENTRES 
AT MADURA, DELHI, CALCUTTA and other places. 



Printed at T. T. o. Press, Tirupati and published by Sri C. Anna Rao. B.A. 
Executive Officer, Tirutnala-Tirupati Devasthanams, Tirupat.i 9-4-57- 




VIII 



MAY 1957 




TIRUPATI 

SRI GOVINDARAJASWAMI VARU WITH UBHAYANACHIMARLU. 

BRAHMOTSAVA Dwajarohanam on 3 6 57 Garuda : 7 657 

and Rathotsava : 106 57. 



PARTICULARS ABOUT TIKUMALA. 

GENERAL : Height 2820 Feel above sea level. 
Temperature : Maximum 94 Minimum 6O C 
Rainfall 40" - Population : 4000. 



INCOME FROM TEMPLES FOR MARCH 1957 

Rs. A. P. 

Sri Venkateswaraswami Temple, Tirumala - 1,89,364 7 3 

Sri Padmavathiamma Temple, Tiruchanur - 1,780 15 2 

Sri Govindarajaswami Temple, Tirupati 3,131 1 

Sri Xothandaraniaswami Temple. Tirupaiti - 319 12 

Sri Kapileswaraswami Temple, Tirupati 267 13 6 

Total 1,94,864 



PILGRIM PARTICULARS 

APRIL, 1957 

Number of pilgrims, accom- [ at Tirupati ^8,376 

modated in the choultries ] 
in the month : ( at Tirumala -- 26,562 

Number of pilgrims, who availed f Adults 61,266 

T.T.D. TRANSPORT FACILITIES | 
to Tirumala in the month : ( Children - 9,142 



3. 3, ^ Bulletn 

Vol. VIII MAY 1957 No. 5 

NEWS FOR THE MONTH OF APRIL, 1957 

Padma Sri Dr. Modi's ' 

Eye Relief Camp at Tirapati 

conducted by Tlrumala-Tinipati Devasthanaras. 

Padma Sri Dr. M. C. Modi's Free Eye Relief Camp was 
inaugurated in the New Choultry at Tirupati by Sri M. Anantha- 
sayanam lyengar, Speaker of the Lok Sabha on the evening of 
the 9th April 1957 amidst thousands of people, who have 
gathered for eye examination. 

Inaugurating the camp bri Ananthasayanam lyengar stated 
that the public owed a debt of gratitude to the savants of 
the day, who dedicated themselves to the service of the 
humanity. Services and sacrifices of Padma Sri Modi was great. 
This selfless service to humanity was duly recognised by the 
Government of India also. His ardent love to serve the 
humanity more and more, does not know difference between the 
poor and the rich. It is very commendable that the Devastha- 
nam has undertaken to run the eye camp at Tirupati and it is 
one of very many good things that are done by them. The 
Speaker finally requested the State Government to engage vans 
and conveyances to ply into the interior parts of the District 
to get the people to the places of camps for treatment and 
operation, as is done in the state of Mysore. 

Padma Sri Dr. Modi speaking on the occasion stated that 
his eye relief camp at Tirupati, the sacred & spiritual place, was 
for a second time, though he had eleven camps in the Andhra 
State till then. In Andhra blindness was in enormous scale 
requiring attention. His camp follower and those who are con- 
cerned in the ' Sarvodaya Nethra yagna ' should understand five 
principles in his camps. The principles are : that the place where 
the patients are assembled for treatment, is a temple ; Patients 
are gods ; doctors, nurses and volunteers are devotees ; the service 
rendered to the patients is the puja done to the deities ; other 




Sri M, Ananthasayanam Tyangar, Speaker, Lok sabha 
inaugurating the eye camp. 




Padma Sri Dr. Modi addressing the gathering. 



T..T. D. MOOTHLY BULLETIN 




A section of the crowd waiting at the New Choultry for examination 



accessories, medicines etc., are the puja samans like the flowers 
etc. He was one of the volunteers and his prayer to God is 
only to give him strength and willingness to serve to the relief of 
the blind and also the co-operation of the people for conduct of 
his anual festival at this spiritual place of Sri Venkataramana. 
He thanked the Devasthanam for giving him this opportunity 
to serve for a second time. 



Dr. MODI'S SERVICES PRAISED. 

The camp was conducted till 24th April 1957 i.e., fora 
fortnight. During this period he operated 720 persons and 
issued free medicines to 2421 persons and gave free consultations 
to 10937 persons. All the patients received free diet at the 
camp. 




The queue formed for examination by Dr. Modi. 




Patients waiting in the New Choultry for their turns in the queue. 




Dr. Modi Operating a patient. 

Dr. M. C. Modi, Eye Surgeon was entertained at a 
'Dinner 'by the T. T. D. Eye Relief Committee on the night 
of 24th April 1957 in the T. T. Devasthanams Choultry on the 
successful completion of his camp at Tirupati. There was a 
public meeting after the dinner, when Sri M. Ananthasayanam 
Ayyangar, Speaker of the Lok Sabha presided. Mr. Nathamuni 
Reddy, M. L. A. and member of the Board of Trustees of th.e 
T. T. Devasthanams thanked the Doctor for the services rendered 
and requested him to run one camp a Tirupati every year 
during December month. Sri C. Anna Rao, Executive Officer, 
T. T. D. Sri C. Ramaswamy Reddy, Peishkar, Dr. N. V. Rama- 
krishnan, K. Dharma Rao, G. Sivayya, T. Srinivasan and several 
volunteers who worked in this camp addressed the gathering on 
the simplicity, quickness and accuracy of the doctor while 
conducting the operations and prayed to the Lord Venkateswara 
to give him long life, to serve the humanity. It was urged that 
the Government of India should avail of his services to train 
more medical men to drive away the blindness in the country. 




Volunteers carriedi|the^patients T from'the operation theatre 
to the wards in temporary stretchers. 




r. Modi operating a patient. Patient in the choultry wards after operation 

Sri M. Anantasayanam Ayyangar spoke appreciating his 
services and suggested a camp to be opened, at New Delhi and ^ 
advised that all those who wanted to have training could come 
to his camps and learn. Dr. Modi also replied suitably, and lastly 
he distributed certificates to the volunteers worked in this camp. 




By "Padma Shri" Dr. M C, Modi. Eye-Surgeon, 

in the Free Eye Operation Cam.' Tirupati, 

from 9th to 24th of April, 1957. 

Varieties of operations Males Females Total 

1. Cataract extraction (Intracapsular). 277 239 516 

2. Squint correction ... 62 8 

3. Optical iridectomy ... 41 10 5.1 

4. Glaucoma ... 4 4 

5. Pterygium Transplantation ... 64 26 90 

6. Extirpation of lacrimal sac. ... 5 8 13 

7. Cyst removal ... 2 ;2 

8. Encleation ... 1 1 2 

9. Probing ... 4 4 

10. Needling ... 24 6 30 

11. Trichiasis ... 1 1 



Total 424 297 721 



Total Consultations : 10,937 

Medicines issued (free) : 2,421 

Result : VERY SUCCESSFUL. 

Operated patients belonging to different districts. 

Districts Number Districts 

1. Chittoor 553 6. Kurnool 

2. Cuddapah 97 7. Chitraldurg 

3. Nellore 21 8. Salem 

4. Anantapur 17 9. North Arcot 

5. Chingleput 14 10. Madras 

Total 721 
All the patients received free diet at the eye camp. 





The Government of 
Andhra Pradesh aappointed 
in G.O. Ms. No. 424 S. W. & 
L. dated 24-4-57 Sri Paidi 
Lakshmayya, B. A,. B. L., as 
Commissioner, Hindu Religi- 
ous and Charitable Endow- 
ments for a contract period 
of three years with effect 
from the forenoon of 28th 
April 1957 in the place of Sri 
R. Venkata Reddi, B.A., B.L., 
on expiry of the term of his 
office. 

Sri Paidi Lakshmayya 
garu assumed charge of the 
office on 1st May 57. 



Religious lectures held dnriugthe month of April 1957 
T. T. Devasthanams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

Subjects 
BHAJANA & SANKEERTAN. 



Date 
6-4-57 



13-4-57 
20-4-57 



Discourses given by 

Smt. Krishnapriyaji of 
Banares. 

Sri R. Swaminathan and 
party. 

Sri V. Sambasiva Sarma 



Music CONCERT. 

HARIKATHA ON LAVAKUSA- 
VADA. (a Hindi Telugu 
Anuvadh.) 

BHAGAVATHAMU 
charyulu (Krishnavathara Ghattamu). 

at 19, Royapettah, Madras-14. 

Vidwan Sri P.R. Nagaraja DROUPATHY PARINAYAM 
Rao, 

SUPRABHATHAM 

by Bagavathars of Ranga PRAYER MEETING. 
Dasa Goshtigal 

Swami Venkateswarananda ALWAR AMUDU. 

K. Lakshmikantha Sarma AJAMILA UPAKHYANAM. 

V. T. Rangaswamy lyengar VENKATACHALA 

MAHATMYAM 



27-4-57 Sri Vedala Tiruvengala 



6-4-57 
7-4-57 

13-^4-57 
20-4-57 
27-4-57 



T. T. D. MOOTHLY BULLETIN 11 

The meeting of the Board of Trustees of the Tlrumala-Tirupati 

Devasthanams, was held at Tirumala Hills on Monday the 
29th April 1957 Sri A. C. Subba Reddy, M.L.A., Chairman, 
presiding. Seven members of the Board of Trustees attended 
the meeting. Sri C. Anna Rao, Executive Officer, T. T. Deva- 
sthanams was present. 

The Board sanctioned the running of the yearly Summer 
School at Tiromala from 6-5-1957 by selecting students of 50 
candidates from the teaching profession who would be paid 
Rs. 50 as stipend. Lectures on Hindu Religion and temples 
and temple architecture will be delivered by learned scholars 
during the Summer school. The students are to sit for a written 
examination at the end of the course on the subjects dealt 
with after which certificate will be awarded to the students 
for attending training centre. 

The Board recorded G. O. Ms. No. 499/Health dated 
21-3-1957 approving the proposals of the Board to extend and 
sanctiion the medical conncessions to the employees of the 
T. T. Devasthanams and their families as in the case of the 
Non-Gazetted officers and employees of Local Bodies. 

The Board resolved to lease an extent of 600 sq. feet of 
vacant land lying in between the Sri Anjaneyaswatni temple 
opposite to Sri Rama's Shrine and the Pushpathota Choultry to 
the Tirupati Municipality for a period of 3 years for construc- 
ting a Cart Stand. 

The Board accepted the offer of Messrs. Sri P. Suryanara- 
yana and Sons to subsidize the publication Sri Venkateswara 
Suprabatham in telugu for 5000 copies and agreed to sell the 
publication at a'"'nominal cost of 0-1-0 per copy to the public 
and devotees, the deficit or balance of the cost of production 
being borue by the firm and T. T. D. in equal halves. 

The Board nominated Sri Nathella Sampath Chetty, 
as a member on the Local Advisory Committee, T. T. D. 
Information Centre, Madras in the place of Sri S.'B. P. 
Pattabhi Rama Rao, who has joined the Cabinet at Hyderabad. 

The Board recorded a communication addressed by the 
Secretary Government and Labour to the Revenue Secretary 
to the Government of Madras requesting Government of 
Andhra Pradesh addressed the Government of Madras for 



12 T. T. D MONTHLY BULLETIN 

assignment of a land in Madras City free of cost measuring 3000 
sq. yards for construction of a building by T. T. Devasthanams 
at a cost of one Lakh of rupees for locating the Information 
Centre which is now in a rental building. The centre is 
housed in a rented building at present and the centre is to serve 
the devotees of Sri Venkateswara in that area. 

The Board recorded the Communication No. W- 11 1-64 
(3)/55 dated 25-3-1957 received from Under-Secretary to 
Government of India, Ministry of Transport Road Wings, Delhi 
sanctioning an estimate for Rs. 1,10,990 for constructing a 
motorable road from Tirumala to Papanasanam Water Falls 
(construction of bridges and Causeways) and also an half grant 
of Rs. 55,495 from Central Road Fund the other half to be met 
from Devasthanam. 

The Board sanctioned the estimates for the following works:- 

1. Construction of ten class rooms for Middle 

School in Tirumala. ... Rs. 94,600 

2. Repairs to pathways and Mantapams and 

etc., Alipiri Tirumala route. .... 9,200 

3. Conversion of existing G. C. I. sheet sheds 

into Mantapams on Alipiri Tirumala route. 5,200 

The Board resolved to sell the house belonging to the T. T. 
Devasthanams at Chittoor to the Chittoor Co-operative 
Marketting Society. 

The Board accepted with thanks the following further 
donations under own your Building (Choultry) scheme of Tirumala 
Tirupati Devasthanams for construction of rest houses at 
Tirumala. 



No. Nan* of Donors. I-WMl.. Donation 

Rs. 



1. Sri Kamichetti Appanna Chetty, Canteen Tenements 

Banker, Proddutur. 17, 18, 19 & 20. 

2. Sri P. Venkatarama Raju, 'Shangrila' Cottage Mangala- 6,000 

14, Second Conscent Park Road, vari Bhavi. 
Gandhi nagar, Madras-20. 

3. Sri Gannavarapu Veeraiah Chetty, ' C ' Type in 9,000 

Merchant, Dhone, Kurnool. Sankumitta. 

4. SriT. V. Suresh, Iron and Hardware 'D' Type in 4,750 

Merchant & Contractor, 57, Mahatma "Sankumitta. 
Gandhi Road, Secunderabad. 

5. Sri C. R. Rao & C. Krishnaiah, Gudur. Cottage near 6,000 

Mangala Bhavi. 

6. Sri A. Jagannadham, Iron Merchant, Pathapushkarani 4,000 

Warrangal- Tenen ents 22 & 23. 

7. Sri M.S. Ramaswami, Brass Merchant, Canteen Tenements 2,000 

Beli Srinivasachari St., Bangalore. No. 5. 



: T, TJD. MONTHLY BULLETIN 13 

Visit of Commissioner of Endowments to Tiramala. 

Sri Paidi Lakshmayya garu, before assuming charge of the 
office of the Commissioner, H. R. & C. E., visited Tirumala to 
worship Sri Venkateswara and informally attended the meeting 
of the Board of Trustees of Tirumala-Tirupati Devasthanams. 
At the close of the meeting, he addressed the members of the 
Board and stated that he felt very happy that every subject on 
the agenda received its due attention and scrutiny at the 
hands of the members. The homogenous way in which every' 
subject and detail was handled by the members and particularly 
the Chairman deserved appreciation. The meeting of the Board 
and the discussions that had taken place reminded him of the 
days when he had to deal with similar problems as the President 
of the District Board of Ananthapur District from 1942 to 1947 
and he had learnt many things, now, which could help him in 
the discharge of the duties of his new office. The Board which 
is working in a teem spirit under the able and sagacious 
Chairmanship of Sri A. C. Subba Reddi (who has been 
connected with similar institutions from a very long time) will 
be able to render many a good service for the temple, the 
pilgrim and the public, he concluded, 

Sri A. C. Subba Reddi, Chairman, replying on behalf of 
the Board of Trustees thanked and welcomed the appointment 
of Sri Paidi Lakshmayya as Commissioner of Endowments of 
the state. He impressed on the Commissioner that without 
his help and co-operation, the Board, would not he able to 
achieve much. He therefore appealed to him to look into 
all matters and to give speedy disposals of the requests, which 
may be made to him in the course of the administration. He 
hoped that the department of the Religious and Charitable 
Endowments could benefit to a large extent with the services 
of Sri Lakshmiah garu. 

* # ' # * * * 

The Vasantha Utsayam Festival of Sri Venkateswaraswami 
Varu was conducted at Tirumala for 3 days from 13-4-57 in 
the beautifully decorated pandal in the Vasantha Mandapam in 
the West Mada Street, On the second day of the festival Sri 
Malayappaswamivaru was taken in processibn in the Silver Car 
along the four Mada Streets. Thousands of pilgrims worshipped 
Sri Varu during these days and received His blessings. 



U T. T. D. MONTHLY BULLETIN 

(Continued from Page 18) 

commendable vow. May prosperity wait on you. I bestow 
on you O blessed one, that effulgent lasting abode which has 
not been attained to by others and to which the. entire stellar 
sphere consisting of planets, lunar mansions and stars stands 
fastened. It survives even those who live for a whole day of 
Brahma and the stars presided over by Dharma, Agni, Kasyapa 
and the seven Rishis, the Venus and other stars too revolve 
round it, ever keeping it to their right. When your father 
retires to the forest after handing over the earth, you will rule 
over the globe for a period of thirty-six thousand years, firmly 
established in righteousness and with your senses unimpaired. 
Again, when your half-brother, Uttarna loses his life in <a 
hunting expedition, his mother will enter a forest fire while 
searching for him in the forest, he being the only subject of her 
thought. 

" Therefore, worshipping Me through a number of sacri- 
fices, and having enj oyed true blessings in this life, you will 
ultimately fix your thoughts on Me. Thereby you will ascend 
to iny above which is above all other spheres and is situated 
even higher than the seven Rishis (the Ursa Major) attaining to 
which one does not return. Beyond the region . where sunlight 
moonlight or starslight shines, where fire does not burn, the 
Lord said Dhruva would exist." 

Thus glorified and having promised to him His own realm, 
the Lord, who bears the emblem of Garuda on His banner, rose 
to His own abode, while the child stood gazing. 

The points to be noted here are that Dhuruva the true 
devotee of god had the wisdom to resort to the lotus- feet of 
Vasudeva. He propounded the philosophy of attaining material 
and spiritual prosperity by reciting the Mantra containing 
12 letters. But Dhruva had a purpose to serve. He wanted 
to win a Kingdom and material success by his prayer. In this 
respect Prahlada excels him. Prahlada was trampled by 
.elephants and subjected to suffering. Praises of Lord Narayana 
were continously on his lips. He had no ambition to achieve 
by praying to Lord Narayana. He only wanted to demonstrate 
to his father Hiranya Kasipu the glory of Lord Narayana. 



SYMPOSIUM OF HINDU WORSHIPS 

'* Dhrava's Devotion and worship of the Lord " 

K. Srinivasan, P.R.O., Southern Railway. 



(O 1 UNITI and Suruchi were the two wives of KingUttanapada. 
CI? Of these, Suruchi was the more beloved of her lord, but 
not so the other one, whose son was Dlimva, On a certain 
day, while fondling Suruchi's son Prince Uttama, whom he had 
seated on his lap, the king did not welcome Dhuruva, who too 
sought to climb to his lap. Her co-wife's son, thus striving, 
Suruchi was exceedingly proud, and spoke spitefully " O ! child, 
you are not fit to ascend the royal throne, in as much as, though 
sprung from the king's loins, you were not conceived by me. 
Propitiating the Supreme Person through austere penance, seek 
rebirth as my son by His grace if you covet the King's throne". 

Dejected by the remarks of his step-mother, Dhruva left 
his father, who kept gazing mutely, and went away crying 
loudly into the presence of his own mother. 



She told him to take refuge in Him alone, who is so fond 
of His devotees and access to whose lotus feet is sought after by 
men keen to get liberated ; and, imprinting His image on his 
mind, purified by devotion to his duty and exclusively attached 
to Him, and adore the Supreme Person. None other than the- 
Lord with Lotus-like eyes, can wipe out the sorrow. 

Hearing the words thus addressed by his mother which 
\\ere conducive to the object sought after by him, Dhruva 
fully controlled his mind by force of his reason and went away 
from his father's capital. When Narada heard of this and 
learnt what the child intended to do, he touched the latter's 
head with his purifying hand and said " Oh the spirit of the 
Kshatriyas, who cannot brook insult ! Though a child, he has 
taken to heart the stinging words of his stepmother*". Narada 
said " Sages fail to discover His path even though they seek for 
it with the help of abstract meditation coupled with rigorous 
self-discipline carried on in a detached way through numberless 
births. Therefore, let this futile pertinacity of yours cease ; 
you may strive when the time for practices leading to final 
beatitude comes. A man should be pleased at the sight of one 



16 T. T. D. MONTHLY BULLETIN 

who is superior in qualities, should have lender feelings towards 
one who is inferior in accomplishments and seek friendship 
with one who is on a par with him ! by doing so a man is 
never overwhelmed with afflictions. 

^ Wffit 

ten TO 

"The mind of a man who thus contemplates on the Lord's 
most blessed form is soon immersed in supreme bliss and never 
gives up meditation ". 

Also, hear from me, O ! prince, the most secret formula 
which should be muttered along with the meditation and ; by 
repeating which for seven days and nights a man is able to 
behold the Siddhas moving in the air. The Mantra is 
3^ cjqf Wffi^ mijfi&m. While repeating this sacred formula, a 
wise man should perform the Lord's worship with the help of 
material substances, using various articles with due regard to 
the differences of place and time. He should worship the 
Lord with undefiled water, flowers, wild roots and fruits etc., 
sprouts of approved plants, barks of trees and with the Tulasi 
so beloved of the Lord. Having secured an image of stone or 
any other substance, he should worship the Lord through the 
same or through the medium of earth, water and so on, and 
with his mind and speech duly controlled, he should subsist on 
a limited quantity of wild fruits etc., and remain calm and 
collected and absorbed in contemplation. He should also 
mentally survey the soul-stirring deeds the glorious Lord will 
perform in the course of the manifestations, he assumes 
according to His pleasure by His own incomprehensible Maya. 
One should offer to the Lord, who stands revealed in the form 
of a Mantra, all the articles of worship prescribed for Him by 
the ancients, while repeating this very Mantra, consisting of 
12 letters. 

Thus instructed by the Sage, the prince went round the 
sage and bowing low to him, proceeded to the holy Madhu- 
vana, adorned with the footprints of Sri HarL 

At Madhuvana Dhruva bathed in the Yamuna and having 
remained without food that night and thus purified, he waited 






SYMPOSIUM OF HINDU WORSHIPS 

upon the Lord with a concentrated mind according to the 
Sage's instructions. Eating the Kapittha and Badara fruit just 
enough to keep his body and soul together at the end of every 
three nights, the prince spent one month in worshipping Sri 
Hari. And likewise during the second month the child adored 
the all-pervading Lord, feeding on withered blades of grass and 
leaves ect., every sixth day. He spent the third month waiting 
upon the glorious Lord through Samadhi, taking water alone 
every ninth day. Having controlled his breath, he fixed his 
mind and meditated on the supreme^Divinity during the fourth 
month too, inhaling the air every twelfth day. When the 
fifth month commenced the prince stood motionless like a post 
or one foot, contemplating on Brahma with his breath fully 
controlled. Withdrawing his mind, the substratum of the 
senses and their objects, from all other objects, he fixed it on 
the form of the Lord enthroned in the heart and perceived 
nothing else. As he contemplated on the Soul of the universe 
as no other than himself, stopping his breath as well as the 
function of his senses, all the worlds as well as their guardian 
deities resorted for protection to Sri Hari, for they felt much 
agonised for want of breath. 




The Lord flew on the back of Garuda to Madhuvana "with 
a longing to see His devotee. Dhruva saw that the form, 
brilliant as a flash of lightning, that was revealed in the lotus 
of his heart by an intellect sharpened by the ripeness of Yoga 
had suddenly vanished and he beheld the same figure standing 
without. 

His wish was that he might sing the glory of the Lord ; 
but by virtue of His residing in every heart, He The Lord 
read Dhuruva's purpose. Being but a child, ^Dhruva knew 
not how to hymn the Lord ; and therefore havinjg compassion 
on the King's son who stood before him with joined hands, he 
touched Dhruva's two cheeks with the cori>h. Dhruva 
prayed to the Lord ; " May I, for the purpose of listening to 
the themes touching thee, associate with those nr^le souls that 
for age cherish thee with veneration. I desire *| society of 



18 T. T. p. MONTHLY BULLETIN 

the good". As soon as Dhruva prayed in this manner the 
Lord had pity on him and the consequence was that Dhruva 
had a knowledge of the two forms (viz., individual soul and 
supreme spirit of the Lord which had hitherto been unknown 
to him. Thou art free and perfectly pure, and omniscient. 
Thou art the Soul, Thou art without a shadow of change. Thou 
art the Primeval Person. He is whole, without beginning,, 
without end, without change and absolute joy. I take refuge 
under Him. O Reverend One, thy form is supreme happiness." 

" It is You alone, O ! Lord, who having evolved the- 
Mahattattva and all these phenomena by Your own potency 
called Maya, consisting of the three Gunas which are capable 
of assuming multitudinous forms enter them as their Inner 
Controller and presiding over the illusory senses appear as 
many, though really one, even as fire appears diversified in 
relation to different pieces of wood. 

"You are the same as the Supreme Person, who at the end 
of a cycle reposes with none beside Him save Lord Ananta and 
on his very coil, withdrawing all this universe into His belly and 
His eyes turned inward. Nay, it is in the seed-vessel of the 
gold lotus representing all the fourteen worlds and spread from 
the ocean of Your navel that the shining Brahma appears ! 
Witnessing by Your unobstructed vision the different states of 
the mind, You appear as Vishnu for the preservation of the 
universe and are altogether distinct. 

" You are no other than Brahma, the cause of the Universe, 
indivisible, without beginning or end, purely blissful in 
character and changeless. I take refuge in You. In the eyes 
of Him who constantly adores You as an embodiment of 
supreme bliss, Your lotus feet, O' Lord, are the only true 
blessing as compared with other boons. Nevertheless, You 
foster even wretched devotees like us, impatient as You are to 
shower Your gl-ace on them '*. 

Thus extolled by that sagacious child, who cherished a 
noble purpose; the Lord who is fond of His devotees, cheerfully 
received the praises and spoke as follows : 

I know .the cherished desire of your heart. O kshatriya 
boy, though^t is difficult to attain, I grant it, O child of 

(Continued at Page 14) 



OM 

THE DIVINE LOVE 
Sri Sai Bhakta Kesavaiah.. 

we think of the World to-day, the thought that 
strikes immediately is that it is passing through a crisis 
and that it is impossible for tiding over it and that destruction 
is inevitable. But before arriving at this conclusion let us see 
the reasons for such degeneration. The main reason can be a 
craving for material enjoyment casting aside all the spiritual 
truths. India is the birth place for not only religion but also 
for the highest ideal of Dharma. It is a pity that in such a 
Country Dharma and Faith are fading away bringing Atheism 
and Fanaticism are gaining ground. The Sanatanic and lower 
elements in man are gaining momentum while Sanatana Dharma 
appears to be on the wave. Lured by the glitter of modern 
civilisation, the abode of all undesirable qualities, humanity is 
trying to live at the expense of spiritual life, the most 
important factor for progress and prosperity. But as the Lord 
has proclaimed Sanatana Dharma is eternal and can never be 
extinguished so long as the creation lasts. 

Many people who claim themselves to be savants come 
into the society and bring the name of God to gain some 
material benefits or achieve personal ends. Thanks to the 
Providence, persons who are really spiritualistic are fit to 
remove the veil of darkness (ignorance) pervading all over the 
world have appeared on the face of the earth now and then to 
protect mankind from the ravages of materialism and selfishness. 
Shri Sai Baba is on among them. Some out of ignorance or 
innocence, whatever it may be, do not know that He God is 
all powerful, all pervading and all knowing (Omnipresent, 
Omnipotent, Omniscient). Further their delusion makes them 
think that Nature is different from God whereas the truth is 
God is everything. 

So to be out of such chaotic state there is need to follow 
some general principles. The destiny of a human being can 
be shaped by following certain principles. These may seem to 
be difficult to practise but not so. These were propounded by 
our ancient Rishis and Philosophers in such a lucid and simple 
manner to enable even a layman to lead a pious and righteous 
life. . 



20 T. T. D. MONTHLY BULLETIN 

Bhakti is the first and foremost principle. Bhakti is nothing 
but supreme love of God. This is greater than Karma and 
Yoga for it is the only instrument by means of which we can 
reach God quickly. It is only a means to an end and not an 
end in itself. The degeneration of Bhakti is due to fanaticism. 
One way for attaining Bhakti is by the repetition of God's name 
at all times. The thought of over Lord should always predomi- 
nate other thoughts. Company of holy man and frequent 
reading of sacred books such as Bhagavad Gita, Srimad Bhaga- 
vatha will make one attain Bhakti in its truest form. Complete 
resignation to the Lord makes one acquire Bhakti in abundance 
and shed egoism, Inimical thoughts, passion, hatred, envy or 
Jealousy greatly impede the course of Bhakti. There is no 
violence, nothing to give up, and no sudden separation for this 
path and a Bhakta, in true sense, clings on to God and goes on 
repeating his name without caring for the effects that follow. 
Sin and other follies such as Raga Dwesha, Kama Krodha etc. 
are removed from the heart of a person who repeats the name 
of the Lord frequently. Love, in its piirest form, fills the place. 
Human Love is hollow and unstable. It begins with pleasure 
and ends in pain and misery. Hence we should eschew love 
of material pleasures and cultivate love of God which is 
ambrosia to cure all our ills. 

Duty is another important principle. Duty is an act that is 
done not under obligation or with a motive but as sacrifice out 
of intense love for the Lord and His creation. The first duty of 
man is not to hate others or himself. In discharging our duties 
we should not commit sinful acts and harm others. By 
committing such acts we are not only* staining our hearts by 
new acts ot sin but also recede from the Almighty. We should 
not expect any fruit while discharging our duty. We must think 
that we are the instruments of God. Get rid of " I ". Then 
only submission and resignation come and not before. Duty is 
nothing but non-attachment to worldly objects, selfless service 
and submission to the Will of the Lord. 

Concentration is the third principle. This is 'no less an 
instrument to attain God than Bhakti. Sri Adi Sankara, the 
great Adwaita philosopher has spoken very high of " Concen- 
tration." The more we concentrate the more powerful we 
become. This is the secret which our naked eye blinded by 



THE DIVINE LOVE <*1 

materialism is not able to visualise. It may not be out of place 
to mention an anecdote in this connection. It is said that Lord 
Buddha when he was about to see the Light, was disturbed by 
Mara in many ways. Did then Buddha yield ? No. Why he 
did not fall a prey ? The reason is that his heart was wholly 
free from materialistic thoughts such as desires and passions 
and was completely absorbed in the Light of Lights. Concen- 
tration is the essence of knowledge and no desires can make 
their way into the heart if the mind is fixed on the Lord. So 
concentration takes one nearer to Gods forces the mind to 
become fixed on the Lord. When we are lost in deep concen- 
tration the world (materialistic) vanishes and we find such bliss 
which keeps us always cheerful and unmindful of our surroun- 
dings sit before a picture of Baba, Rama, Krishna, Allah, Jesus, 
Siva, Shakti or any other deity and sublimate your thoughts. 
You are lost in concentration. So idol worship is a means to 
attain concentration and should not be considered as childish 
or lacking in spirituality. It is a stepping stone to the highest 
path. 

Many of us do not know why.inspite of being careful we 
become excited. Excitement should not be promoted as it will 
cloud our -knowledge and destroy spirituality. This is due to 
the kind of food we take. Food regulations are quite necessary. 
Some foods are indigestible and others cause desire and excite- 
ment. It is better to avoid such foods. By taking such foods 
we lose the balance of mind. Foods become impure by the 
three inherent .elements. They are Jathi, Nimitta and Asraya. 
So when we take our food we must be careful to see that it is 
pure Sattwic and wholesome. It should be taken moderately 
just to appease appetite and to make us live. 

Faith is the cream of God realisation. No faith means no 
God. We must have faith in ourselves first and if a man is in 
lack of such faith he is no better than an atheist. " I " is 
annihilated in faith. Faith is a vital force that can lift a person 
to the highest level. We should not nurse the idea of rediculin 
anything and everything. Fearlessness brings heaven before us. 
Other religions should be respected. Even in Bhagavad Gita 
Lord Krishna advises Arjuna to have implicit faith in the words 
of His Master.. So the religions that vie one against the other 
create only confusion and atheism in the minds of peoples 



22 T. T. D. MONTHLY BULLETIN 1 

because faith fades away. Even Shri Sai Baba has proclaimed 
that there will be no want in his devotees' houses. "YOU 
LOOK TO ME. I LOOK. TO YOU." These two seem to. be 
plain and simple. When we analyse the ideas contained in the 
above statements much has to be learnt and understood. They 
mean nothing but to have implicit faith in Baba. 

Therefore a person, who avoids bad company, who has no 
temptation that is, who does not care either for money 
(Kanchana) or Kanta (female), who is selfless who goes on 
repeating the name of the Lord without show or desire who 
does not use the name of the Lord as a means of his living and 
who sets his hands to the wheel of life and helps humanity to 
the best of his power and who conquers all the arishadvargas 
and controls his Panchendriyas and becomes sattvic, becomes 
nearer to God. His heart will then become full of such Divine 
Love which will purify his thoughts and make him realise 
calestial bliss in this very life. That is why in this Kali-Yuga 
we should engage ourselves in constant remembrance of God, 
(Japa either manasic or open repetition) and persuade others 
to join in Kirtan so that all evil thoughts may fly away and 
supreme bliss may shine forth. 

OM SHANTI : OM SHANTI : OM SHANTI : 
OM 



AN 'OPPORTUNITY 

Tirupati Devasthanams are taking up the works of 

' Regilding of the Ananda Nilaya Vimanam 
of Sri Venkateswaraswami Varu at Tirumala. 

Bhaktas are requested to contribute Gold & Money 
and associate themselves in the Kainkaryams. Contri- 
butions may be sent to the Executive Officer, Tirumala- 
Tirupati Devasthanams, Tirupati, S. I, 



THE SACRED NAMES OF LORD SRINIVASA. 
Sri T. K. Gopalaswami Aiyangar, M.A., ~* - 

pw%sR*ji% TO: I (52.) 

(Nitya yauvana murtaye namah). 

Surrender unto Lord Srinivasa who is possessed 
of an eternal young form. 

THIS epithet of Lord Srinivasa is a clear evidence to confirm 
the fact that the present auspicious form of the I ord is a 
clear reproduction of the Supreme Being in the Archa form. 
The Vedas which are acknowledged as the sole valid authority 
in discerning the metaphysical verities beyond the range of 
human comprehension declare in unequivocal terms that the 
Lord manifests;,*. Himself in five forms namely Para, Vyuka, 
Vibhava, Archa and Antaryamin. The Para form is declared to 
be eternally present in the world of Bliss known as Paramapada 
wherein pure sattvic matter (Suddha Sattva Prakriti) exists 
without its mutability and time exists as eternity. The released 
souls namely Muktas and ever-unbound souls named Nityasuris 
are considered to enjoy Kainkarya Rasa or the Rasa of the 
sovereignty of servitude to Him. A Vedic text expounding this 
phenomenon can be cited thus. 



: TO ^ m W ?jpl: ; 



(Taittiriya Yaj. 1-3) 

But the Lord who favours His devotees in the world of 
Bliss indeed finds no scope for a proper application of His Daya 
(or mercy) since everything there, is changeless, perfectly perfect 
and none violates the divine commandments by virtue of 
permanent freedom from Karmic cycle. So the Lord assumes 
each form of Himself in all its plenitude as incarnation or avatar 
(descent) and derives the greatest delight more in the pursuit of 
the lost self than in the company of the free selves in the 
Paramapada. That is the reason why Lord Srinivasa is declared 
to have descended to the holy hill with His consort Lakshmi 
who is ever ignorant of punishment (nityam ajnata nigraha) in 
order to give an ascent to the souls in bondage. Sri Vedanta 
Desika hopes and trusts in his exposition, Dayasataka that the 
Lord shall bestow upon him the pleasure of the released soul 



24 T. T. D. MONTHLY BULLETIN 

here itself inasmuch as He Is over-whelmingly favourable to a 
soul in bondage. 




That the Lord had descended and graced the holy hill for 
favouring the souls in bondage is attested by the Puranic text 
which runs thus. 



(The Lord having relinquished even the greatest pleasure in the 
world of Bliss now sports, at His redemptive will (mayavi) on 
the bank of the Mistress of all tanks with His consort 
Lakshmi). 

That the Lord is possessed of eternally young form and 
that he galvanises every one of His devotees by such entrancing 
forms are evidenced by the 1 Vedantic definition of the Supreme 
Brahman which runs thus. l< QTTf^TI'CfTT, f^rHC: 1%^^'., f^TMS". 
fcrf^rfacH', srfrafW Hsre>m: H?Wf ?<r:~(He is free from sins, 
old age, death, miseries, hunger, and thirst. His desires are 
unimpeded and His will not unfulfilled). These eight attributes 
are unconditionally present in Him whereas they are also 
present in the Nitya Suris, and manifested in the released 
souls by the extension of His divine will. ( vT^cH'^B^r^ft'T ) 
The second attribute namely fifsn!;: (Vijarah) conveying the 
sense of absolute absence of old age is the definite pointer to 
show that He is eternally possessed of a young form (Nitya 
Yauvana murti). , 

Even the seers of the Vedic age and Arjuna of the epic era 
have endorsed beyond doubt that the Lord at the transcendental 
stages manifests His concrete form which is abnormally radiant 
and difficult to behold. Consequently the devotees have been 
constrained to pray to Him to assume the normal auspicious 
form so that they can enjoy Him fully limb by limb and derive 
the greatest spiritual delight. The first and the foremost of the 
Upanishads, the Tsavasya, which manifests its upanishadic 
character even in the Brahmana stage of the Vedic order, clearly 



SACRED NAMES OF LORD SRINIVASA 25 

deals with the efficacy of Vidya (jnana) and Avidya (karma) 
and endorses finally the spiritual experiences of the Vedic seers 
who visualised the form of the Lord in the course of their trance 
as extremely resplendant and consequently difficult to behold. 
The Vedic seers address Him as Pushan, Yama, Surya, and 
Prajapati evidently, basing the identity of the Supreme Being 
with the gods on the principle of body-soul-relationship 
( ^WflKm^^WJRfl-fa9wq ) and pray unto Him to with- 
draw His resplendant rays so as to enable them to see His 
loveable auspicious form. The Upanishadic passage runs thus. 



q^ift 



The Kalyanatama or the most auspicious form referred to here 
and which is solicited by the Vedic seer cannot definitely be 
an old form by virtue of His being constantly Vijara (free from 
senility) but young one which like magnet attracts every one 
like a piece of iron towards Him. That the Isa Upanishad is 
clearly reflected, enlarged and developed in the Gita and that 
similar difficulties of the Vedic seer are experienced by Arjuna 
as well, can be attested by the following references in the Gita. 



(Gita. 11-45) 



(B. Gita 4 11-51) 

Sri Ramanuja in the Gitabhashya comments on the words 
manusham rupnm ( fl'a't ^^ ) as that form of the Lord which is 
young, extremely tender and superlatively handsome thus. 
Sf^fg^rra^r^^^^TTr-^Rtjq-j^TR^ | Saundarya or beauty 
which is referred to here implies His youthfulness and its 
constant presence in His galavanising forms. Sri Bhagavata, 
mentions Him as the Bhuvana Sundara, thereby teaching the 
fundamental truth that the beauties of nature and the fair forms 
of human and celestial beings are but partial revelations fi of His 



26 T, T. D. MONTHLY BULLETIN 

unsurpassed beauty. Beauty in Him articulates the spiritual 
experience exalted by high-soaring imagination causing such an 
ecstacy as to feel the absence of union with Him as most unbeara- 
ble and trying. That the very sight of His form conduces to the 
fulfilment of all human desires (Akhilartha labha) is expressed 
by Goddess Rukmani in her message to Lord Krishna thus. 



Whether the Lord assumes the Para form or Vibhava one, the 
Vedantas declare that He is possessed of an auspicious from 
which inspires and embalms the desperate souls towards the 
spiritual growth. Even Surpanakha, the worst demoness who 
is deformed by Lakshmana, lays more stress on the beauty of 
Rama and Lakshmana, instead of pouring volleys of accusatious 
against them. She expresses. 



Further Rama with His dynamic personality is considered to be 
dear even to His enemies 



Lord Krishna is also described to have manifested for ever 
His young form to all the Gopis and made them spell-bound 
thereby. 




That aspect of His being the cupid of cupid is here referred to 
as Nitya Yauvana in the epithet under discussion. 

Sri Bhagavad Ramanuja who is universally acknowledged 
as the exponent of the path of Bhakti and the efficacy of 
Prapatti, and whose prayer to Lord Srinivasa is for an efficient 
transformation of knowledge ( -^sft ) into Bhakti of the form 
of uninterrupted thoughts of love for Him ( sftfcs^q^TOq ) 
declares in the course of His trance the exact nature of the 
Supreme Brahman. Sri Ramanuja surveys all the Upanishadic 



teachings in such a crisp manner and endorses the spiritual 
experiences which one can definitely have by diving fathoms 
deep into the ocean of His boundless mercy. Sri Ramanuja's 
work known as Gadyatraya is the spontaneous outburst of his 
spiritual experiences which will certainly guide any aspirant 
desirous of deriving spiritual delight. In his Saranagati Gadya, 
he records that the Lord's form is eternally young. (Nitya 
Yauvana) thus, 



if 



In Sri Vaikuntha Gadya it is stated thus. 



Sri Raman uja in his Sri Bhashya reciterates the same fact 
as the cream of the Upanishadic thought in respect the 
Lord's possession of a form thus. 



9 

^^ 



(Sri Bhashya 1-1-21) 

In the Vedartha Sangraha Sri Ramanuaja expresses that 
the eternal young form of the Lord is indictated in the 
Antaradhikarana of the Brahma sutras and stresses on this 
aspect of the Lord's form thus. 



The Upanishad reveals Him as ^^T ^HR^ (Yuva Kumarah) 
and His conosrt as g^^ft. JfniftafT (Yuvati Kumarini) in many 
contexts. 

The Great Azvars too make it a point to stress this 
aspect of His form and ever revel in His company in the 
course of their trance. 



28 T. T D MONTHLY BULLETIN 

To any devotee, His Beauty appears to be the outer 
vesture and manifestation of the divine Bliss. In other words 
divine bliss blossoms as Beauty in His auspicious form and 
consequently enjoyment of his Beauty enhanced by His constant 
vivifying youthfulness conduces to absolute identity with divine 
Bliss. So Lord Srinivasa's manifestation of His loveable young 
and eternal Archa torm is a clear divine call to all the souls 
in bondage either terrestrial or celestial to avail of the opportu- 
nity to be one with divine Bliss, Sri Vedanta Desika fancies 
that His divine form (divyadeha) is the amsa of nectar oozing 
out from the Moon of Anjanachala namely Lord Srinivasa and 
that that nectar is capable enough to restore the dead souls 
to life. 



(Dayasataka) 

Thus it can be safely conceded that Lord Srinivasa is 
the Supreme Brahman in the Archa form clearly manifesting 
His natural young eternal form to attract the souls in bo.ndage 
and afford solace at times of troubles and turmoils. 



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AT MADURA, DELHI, CALCUTTA and other places 



Lives <of the Sain - 

SRI SAMARTHA RAMDAS : THE NATION BUILDER 
~~^~~v^.~>~^ ,P. B. Ramachandra Rao, B.A.^v^^^^^^^^^^-^--^^^-^^^- 

O MIND, do not dwell upon sorrow 

but rather avoid grief and anxiety : 
A learned man is respected throughout the world 

And only those who are learned can become great. 

MAHARASHTRA HAS been the fair home of many saints 
forming, as it were, a garland of fragrant flowers. O, 
this wreath are the five great saints, Jnanesvar, Namdevj 
Ekanath, Tukaram and Ramdas. All of them were not born of 
the Brahmanical class. Namdev was a sudra, a tailor by 
profession. Tukaram was a sudra. The feeling of Brahman 
superiority is not a pronounced trait in Maharashtra, as one can 
easily perceive the brotherhood of humanity underlying the 
philosophic teachings of these saints. These saints inspired and 
moulded the religious, social, cultural and political life of the 
country. 

Sri Samarth Ramdas hails from the village of Jamb in 
Sattara district of Maharashtra. He was born of brahman 
parents Sury'aji Pant and Ranukabai who led a pious life. Sri 
Ramdas was their second child. It was a happy coincidence 
that Ramdas was born on the exalted day of Sri Rama known 
as Sri Rama Navami in the year 1608 A.D. The parents were 
the devotees of Sri Rama and Maruthi, their household gods. 
Sri Ramdas was first named Narayana and he became latterly 
known as Sri Samarth Ramdas. 

Ekanath, another Saint of Maharashtra, was contemporary 
of Suryaji Pant and he foretold the coming of great saviour of 
Hindu Religion. This has been realised in the life of Narayana. 
He is considered as the incarnation of Maruthi, the sevak of Sri 
Rama. 

As a boy Ramdas spent his life in learning in the village 
school. When he was five years old he was invested with the 
sacred thread. He lost: his father when he was seven. He was 
thereafter looked after by his mother and his elder brother who 
too was not very old. His elder brother Shresta became learned 
and he taught Ramdas the occult science and made him profi- 
cient in holy mantras. This teaching made Ramdas selfless, 



30 T. T. D. MONTHLY BULLETIN 

divotional and wise and great. When he was eight years old he 
asked his brother to initiate him in the holy order, but when 
the brother asked him to wait for a time, he lost his patience. 
In his zeal he locked himself up in the temple of Maruthi and 
prayed hoarse for his grace. Maruthi appeared before him and 
showed him the vision of Sri Rama and blessed him. He thus 
gained the grace of God. 

When he grew up his mother wanted him to marry and lead 
a family life. The arrangement for his marriage was the touch- 
stone in his life. When he was twelve years of age much against 
his wish b.is mother fixed up the marriage. At the auspicious 
hour of the marriage day when Ramdas was seated before the 
bride with the antarpata (a scarf) intervening between the 
bride and himself, the shouting of the priests of the chant, 
" Sulagne Savadhana " fell on his saintly ears. " Savadhana, 
Be on your guard," gave him the cue and like a flash of light- 
ning he abruptly ran away from the kalyan rnantap. Fora 
period of twelve years thereafter he was not seen by his mother, 
brother or any one else. He reached Nasik walking on foot 
crossing the river Godavari, and perhaps swimming over to 
Panchavati and settled at a village called TaklL Here in a 
temple of Sri Rama he led a life of meditation, seclusion and 
penance to God. He dedicated his life thereafter for the 
service of humanity and to establish a definite political and 
religious organisation for the uplift of humanity. He became 
a sanyasi with his red-ochre coloured garment, a begging bowl 
and Kubadi stick. 

During the youthful period of his life he composed his first 
prayer Karunashtaka, imploring the grace of Sri Rama. The 
Lord heard his prayer and gave him his darshan. After this he 
left for a safe retreat, far from the madding crowd, and settled 
himself in a cave for the study of the scriptures and the epics 
and the Vedas. He began Purascharana (constant repetition) 
of the Divine Name of Sri Rama, " Sri Rama Jaya Rama Jaya 
Jaya Rama." The mastery over this name gave him spiritual 
solace and he relieved many of their distress and performed 
wonderful deeds. 

While he was performing penance at Takli a wealthy man 
died and his body was taken for cremation. The young wife 



SRI SAMABTHA EAMADAS : THE NATION BUILDBK 31 

according to custom wished to burn herself on the pyre of the 
deceased and commit sati. But having come to know that a 
great saint was doing penance nearby, she resorted to the cave 
to receive his blessings. When she fell at the feet of Ramdas 
the latter blessed her that she should be the mother of eight 
children. When she heard such a blessing she became nervous 
and began to cry out, " Swarni, for which life I am to have this 
boon, either in this or next." Instantly Ramdas said, " Why 
next life. It is in this life. My words shall not fail." When 
she exposed to him the fact of her widowhood, Ramdas by his 
divine lustre of his soul muttered, " Sri Rama's sports are 
inscrutable." So saying he asked her to lead him on to the 
pyre and there he by his holy chant gloryfying Sri Rama and 
sprinkling water, restored the dead man to life. He got up 
muttering the name of Sri Rama. The young wife joined her 
husband and both fell at the feet of the saviour when again 
Ramdas blessed her mother of ten children. For this gracious 
act they promised to offer their first born son to be his first 
disciple. It so happened and the first boy became the first 
disciple of Swami Ramdas known by the name of Uddhava 
and the mother bore ten children. 

For a further period of twelve years up to his thirty-sixth 
year Ramdas spent his life in going on pilgrimages on foot from 
the snowy Himalayas to Ceylon visiting every Hindu shrine and 
won fame in religious controversy in Kashmir and at other 
centres of religious learning. During this eventful period he 
made a deep study of the pitiful state of the Hindus having lost 
their glorious heritage and degenerate both in mind and spirit. 
They had lost and spirit of toleration and sympathy. In this 
ancient land there was no justice, no liberty and the life and 
property were not safe. This downtrodden condition of the 
people grieved his heart so much that he resolved to revive and 
re-establish the Hindu faith on foundations well and truly 
laid. He then began to preach the message, " Render unto 
God what belongs to him and unto the State what belongs to 
it." This message he carried far and wide and educated the 
masses in the practice of spiritual as well as in civic and political 
virtues. He only required a worthy instrument to execute his 
task of re-establishing the Hindu faith. This he found in Sivaji, 
the one individual in whom was enshrined the fervour of religion 



32 T. T. D...MONTHL7 BULLETIN 

and politics, and who would steadfastly carry out his life's 
mission. He found in him a man of the highest devotion, 
imbued with the love of freedom. This was the very man 
Ramdas sought after to fulfil his mighty task. He wrote to 
Sivaji how the holy places of the Hindus were destroyed, the 
religion of sanatana dharraa shattered to winds, how there was 
utter confusion and disorder " and appealed to him to take up 
the cause. This appeal had the desired effect and the Hindu 
state of Maharashtra was established subsequently. 

After twelve years of arduous pilgrimage Ramdas returned 
to Nasik. Before Sri Rama he offered these words, "O 
Almighty Lord, by Thy prompting did I undertake this 
pilgrimage. Whatever punya (moral, religious and spiritual 
merit) I might have earned by this, I most heartily surrender at 
Thy Holy Feet. Please accept." There is no greater happiness 
than to any soul on earth. 

His study of the moral and political conditions of the 
country led him to the conclusion that he should concrate his 
life for the cause of the Hindu religion and established himself 
in Deccan. By now he became known to all other saints of 
the Deccan as the most powerful sanyasi occupying the foremost 
rank in religious sphere. Many saints of Maharashtra and many 
influential men visited him. 

At this time Ramdas was told that his aged mother was 
quite anxious to see him and that she had lost her sight. 
Thereon most dutifully he hastened to the mother's home. 
Surprisingly he stood before her saying, " Mother I have come 
to you, see me." The mother in her rapturous joy felt his son 
by the touch but could not see and she cried out, "How 
unhappy I am that I cannot ,see you." Instantly Ramdas passed 
his hands over his mother's eyes and she immediately began to 
see the son. She regained her sight. Now she saw him not 
as Narayan, but as a great yogi with matted hair, saffron robed 
and carrying the kubdi. She felt joyous and cried out, " Our 
Narayan is Ramdas." 

Ramdas lived with his mother and brother for a time but 
the inward urge forced him to leave his home. He took his 
mother's consent and blessings and settled at Mahuli on the 
banks of the Krishna in 1644 A.D. At this place many men 



SEI 8AMABTHA BAMDAS : THE NATION BUILDERS 33 

flocked to have his darshan and benefit themselves by spiritual 
guidance. He established a spiritual centre of learning. Here 
visited the saint Tukaram. Tukaram rejected the material offers 
of Sivaji and knowing Sri Ramdas' greatness advised Sivaji to 
have Ramdas as his guru and get his guidance in all his religious 
and political ventures. Accordingly when Sivaji met Ramdas 
at Chapal on the banks of the river Krishna he implored 
Ramdas to be his Rajguru. But he had to meet again for his 
darshan after a great wandering at a place called Shinganwadi. 
Here Sivaji saw Ramdas seated under a tree composing his 
immortal work, Dasa-bodh. Ramdas welcomed Sivaji knowing 
the object of his quest and his own mission in life and took him 
as his disciple, Ramdas imparted to Sivaji knowledge of State 
craft and thus combined religion and politics in his teachings to 
him. He desired to establish the Hindu Kingdom through the 
aid of Sivaji on the foundations of Sanatana dharma. After 
this initiation Sivaji declared, " I was greatly obliged to have 
been ordered that my religious duty lies in conquest, in the 
establishment of religion, in the service of God and Brahmans, 
in the relieving of the misery of my subjects and their protection 
and help, and that I should seek to attain spiritual satisfaction 
in the midst of duty." 

A state so established through religion and spirituality was 
the Maratha empire under Sivaji. By his indefatigable energy 
Sivaji sought the advice of his guru and established his State. 
A very interesting episode is that of the offering of the whole 
kingdom by Sivaji to his guru. When Ramdas was going out 
in Sattara for the madhukari, the pure offering of a grihastha to 
a holy man, Sivaji placed a scroll into the hands of his guru. 
He offered his entire kingdom to the guru. But Ramdas gave 
it back to that great ruler saying that it was not for a Brahman 
to rule, but it is the warrior of his type who should rule. Then 
Sivaji requested him to spare his sandals, which he placed on 
his throne, and ruled the Kingdom on behalf of his guru 
Samarth Ramdas. He took the Bhagwa Zenda (Orange colour 
flag) of his guru as his own State Flag. 

Sivaji passed away in 1680 A. D. after a glorious rule. 
Ramdas lived for some years more. When he saw his end 
approach on that last day on the earth, he told his disciples 
about it, and when they grieved he consoled them saying that 



34 T. T. D. MONTHLY BULLETIN 

he would still be with them in spirit and his works would point 
out the way to all those who seek. Thus this great Saint of 
Maharashtra who earned the distinction of Saraarth (Capable) 
wound up bis mortal coil. 

Sri Ramdas has written many works, philosophical and 
ethical in Marathi. Dasa-bocth, his monumental work is a 
synthesis of arts and science with the glorious pursuit of a 
spiritual life. It is based on dharma and raja-niti. Sivaji 
faithfully followed those teachings. Mano-bodh consists of 
slokas giving advice to the flickering mind. It is a string of 
moral precepts addressed to the manas (Mind). Those who, 
have read this unique work have become great. Besides these 
he has rendered many other slokas of which Karunashtaka is to 
be read by all. It is the prayer imploring Sri Rama for His 
Grace. This is a work of his younger days giving a pretaste of 
future greatness of the saint. In Sri Samarth Ramdas we have 
a great practical philosopher and a Nation Builder. 



WHAT DOES THE PILGRSM SAY? 

273 '57 B. S. K. Shastry, Production Manager, Berar 

Oil Industries, Akola. 

It is gratifying to know that arrangements are being made 
by the Devasthanam to supplement the existing facilities for 
water supply. We always look to Tirupati as the ideal pilgri- 
mage place. It is beyond doubt that much of the charm it more 
possesses is due to the initiative shown by you and the preserving 
efforts evinced by the staff under your able guidance. 

..* FOR THE ATTENTION OF THE SUBSCRIBER +., 

1 Subscribers are kindly requested to note that the I 

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| month and not in piecemeal. Those who become subscri- I 
| bers or renew their subscription after the 5th of a month, | 

will get copies of the bulletin only after the 10th of the 

succeeding month and not earlier. 




Sri Jagadguru 

Kamakotipeetaihipathi Sri Chandrasekharendra Saraswathi" 
SRI SANKARACHARYA SWAMIJI 



SAINTLY STEERERS OF THE SHIP OF 
BRAHMADVAITA OF THE UPANISHADS 

Sri Ananthanandendra SaraswathL 
(Continued from previous issue,) 

merely in India, but all the world over, discerning 
savants have hailed him as one of the foremost teachers 
and intellectuals whom the world has produced. 

Here in India the foremost citizen of the Indian Union, 
Sri Rajendra Prasad, the President of the Union, says, " The 
name of Sankara is a name to conjure with not only in India, 
but in other parts of the world. We all admire the wonderful 
way in which within a short span of 31 years he managed not 
only to study almost all philosophy, but also write a tremen- 
dous lot and tour ail over the country from Cape Comorin 
right upto Himalayas. 

Pandit Jawahar Lai Nehru, the Prime Minister of India, 
says, " Born in Malabar in the far South of India, he travelled 
incessantly all over India, meeting innumerable people, argu- 
ing, debating, reasoning, convincing and filling them with a part 
of his own passion and tremendous vitality. He was evidently 
a man who was intensely conscious of his mission, a man who 
looked upon the whole of India from Cape Comorin to the 
Himalayas as his field of action and as something that held 
together culturally and was infused by the same spirit though 
this might take many external forms. He strove hard to 
synthesise the diverse curents that were troubling the mind. of 
India of his day and to build a unity of outlook out of that 
diversity. In a brief life of thirty-two years he did the work of 
many long lives and left such an impress of his powerful mind 
and rich personality on India that it is very evident to-day. 

Beyond the frontiers of India, we find laudatory references 
to Sri Sankaracharya. An inscription of the reign of Indra 
Varma, found in a dilapidated temple in the jungles of Kam- 
bodia reads : 



It may be mentioned here that Sarvajnatmamuni in his 
Samkshepa Sariraka, refers to Sri Sankaracharya as aw^rrff^fsCR. 

* Regret read the author's name was wrongly printed In on last 
April '57 issue. 
3 



36 T. T. D. MO1STTHLY BULLETIN 

(whose feet are worshipped), Sri Sankaracharya is also referred 
to as Pujyapada. 4 sO^f' SfTf ^Kt ' express the same idea. 
Let us now consider how foreign intellectuals regard him :- 

Miss Margaret Noble (Sister Nivedita, of America) says, 
" Western people can hardly imagine a Personality like that of 
Sankaracharya. We contemplate with wonder and delight the 
devotion of Francis of Assissi, the intellect of Abelard, the 
virile force and freedom of Martin Luther, and the political 
efficiency of Ignatius Loyola; but who could imagine all these 
united in one person?" 

Charles Johnston of England says, " What shall we say, 
then of the Master Sankara ? Is he not the guardian of the 
sacred waters, who, by his commentaries, has hemmed about, 
against all impurities of Time's jealously, first the mountain- 
tarns of the Upanishads, then the serene forest-lake of the 
Bhagavat Gita, and last the deep reservoir of the Sutras, adding 
from the generous riches of his wisdom, lively fountains and 
lakelets of his own, the Crest-jewel, the Awakening and 
Discernment. 

Paul Deussen, Professor of Philosophy in the University 
of Kiel, Germany, says, " The system of the Vedanta as founded 
on the Upanishads and Vedanta-sutras, and accompanied by 
Sankara's commentaries on them equals in rank to Plato and 
Kant is one of the most valuable products of the genius 
of mankind in his researches, of the eternal truth. The con- 
clusion is, that the Jiva, being neither a part nor a different 
thing nor a variation of Brahman, must be the Paramatman, 
fully and totally himself, a conclusion made equally in the 
Vedanta by Sankara, by the Platonic Plotinus and the Kantian 
Schopenhaur, But Sankara, in his conclusions, goes, perhaps 
more fully than any of them. 

On the tree of Indian wisdom there is no fairer flower than 
the Upanishads and no fairer fruit than the Vedanta Philosophy. 
This system grew out of the Upanishads and was brought to its 
consummate form by the Great Sankara (exactly one thousand 
years before his spiritual kinsman Scophenhaur). Even to this 
day Sankara's system represents the common belief of merely 
all .thoughtful Hindus and deserves to be widely studied in th e 
original. 



SAINTLY STEEEEES UPANISHADS 37 

Colonel' Jacob says, "It may be admitted' that if the 
impossible task of reconciling the contradictions of the Upani- 
shads and rendering them to a hormonious and consistant whole 
is to be attempted at all, Sankara's system is about the only one 
that could do it. 

Dr. Thibaut, certainly not a partisan of Advaita, says, 
" Sankara's methods enables him to recognise existing differences 
which other systematisers are intent on obliterating. And there 
h'as yet to be made a more important admission in favour of 
his system. It is not only more pliable, more capable of 
amalgamating heterogenous materials than other systems, but 
its fundamental doctrines are manifestly in greater harmony 
with the essential teachings of the Upanishads than those other 
systems. The . Advaitic doctrine marks a strictly orthodox 
reaction against the combinations of non-vedic elements of 
beliefs and doctrines with the teachings of the Upanishads. The 
philosophy of Sankara would on the whole stand nearer to the 
teaching of the Upanishads, than the Sutras of Badarayna. 
The task of reducing the teaching of the whole of the Upani- 
shads to a system consistent and free from contradiction is an 
intrinsically impossible one. But the task, being given, we are 
quite ready to admit that Sankara's system is most probably 
the best that can be devised. We must admit without hesita- 
tion that Sankara's doctrine faithfully represents the prevailing 
teachings of the Upanishads in one point at least, viz. that the 
soul or the self of the sage, whatever its original relation to 
Brahman may be, is in the end completely merged and 
undistinguishably lost in the Universal self." 

Rene Guenon of France says: 

" As a matter of fact the Brahma Sutras being based directly 
and exclusively on the Upanishads can in no way be divergent 
from them, only their brevity, rendering them a trifle obscure 
when they are isolated from any commentary, might provide 
some excuse for those who maintain that they find in them 
something besides an authoritative and competent interpreta- 
tion of the traditional doctrine. Sankaracharya has deduced 
and developed more completely the essential contents of the 
Upanishads. His authority can only be questioned by those 
who are ignorant of the true spirit of the orthodox Hindu 



38 T. T. D. MONTHLY 

.tradition and whose opinion is consequently valueless. In a 
general way therefore, it is his commentary that we shall follow 
in preference to others. 

Many commentaries have been written on Sri Sankara- 
charya's Brahma Sutra Bhashya, the best known among them 
are Panchapadika by Sri Padmapadacharya, Bhamati by Vachas- 
pati Misra, Nyayanirnaya by Anandagiri and Ratnaprabha by 
Ramananda." 

Sri Padmapadacharya : 

Sri Padmapadacharya was the earliest disciple of Sri 
Sankaracharya. He appears to have belonged to the south. 
His place of birth is said to be Chidambaram. He is regarded 
as an Avatara of Vishnu. His original name was Sanandana. 
He was initiated into the Sanyasasrama by Sri Sankaracharya 
and became a favourite disciple of the Acharya. After a time 
this partiality of the Acharya for Padmapada roused the 
jealousy of liis co-disciples. To prove the depth of Padma- 
pada's Gurubhakti, the Acharya who was bathing on one of 
the banks of the Ganga asked Sanandana who was on the other 
bank to bring him his clothes. Unmindful or the depth of the 
river and relying solely on his Guru's Grace, Sanandana began 
unhesitatingly to walk over the waters of the Ganges, his only 
object being that he should implicitely'obey his Guru's order. 
Pleased with his devotion Ganga Devi put forth Lotuses 
whereever he Set his foot. It is this incident that gave him the. 
name of Padmapada. He refers to his Guru Sri Sankara- 
charya as Sishtagrani (the foremost among those who follow 
the righteous path). He is the author of Panchapadika, the 
earliest commentary on Sri Acharya's Brahma Sutra Bhashya. 
It is .said that once on his way to Rameswaram he halted in 
Srirangam at the house of his uncle. He left Panchapadika in 
the care of his uncle and went to Rameswaram; during his 
absence, his uncle who was ,a fanatical Purva Mimamsaka read 
the Panchapadika and finding that it went against the tenets of 
liis school set fire to his house so that along with the other 
articles in the house, Pancha'padika also might be destroyed. 

Padmapada returned from Rameswaram and found that 
Ms Magnum opus had been destroyed. He was completely 
brokenhearted. He returned to Sri -Sankaracharya and jelated 



S AIKTLY STEERERS UPANISH ADS 3 9 

to him what all had happened. The Acharya consoled him 
saying that he remembered some portions which had been once 
read over to him by Padmapada himself and graciously assured 
the latter that he would reproduce them from memory. The 
portion thus dictated by the Acharya related to the first five 
padas of the Brahma Sutras and hence it is that it came to be 
called Panchapadika. Even this portion is not now available 
and what all is now extent is only the commentary relating to 
the first four sutras. A special feature of Sri Padmapada's 
Panchapadika is that he has explained very elaborately the 
theory of Adhyasa formulated by the Acharya in the beginning 
of his Brahma Sutra Bhashya. There are several commentaries 
on the Panchapadika, the most important of them being 
Prakasatma's Panchapadika Vivarana. Besides Panchapadika, 
Padmapada has written a commentary on Sri Acharya's Pra- 
paneha Sara, on Atma bodha an indepedent work called 
Swarupanubhava and a work called Siva Panchakshari Bhashya 
wherein he expounds the real meaning of Panchakshara as 
being the quintessence of Advaita. 

Sri Sureswaracharya : 

Sri Sureswaracharya was the foremost of the disciples of 
Sri Sankaracharya. Before he was initiated into Sanyasa he 
was known as Mandana Misra or Viswa Rupa. He was a 
native of Mahishmati and was a staunch follower of Karma 
Kanda. He is regarded as the avatar of Brahma. He was the 
disciple of Kumarila Bhatta* the author of Tantra Vartika, a 
Purva Mimamsa work of great authority. Having been defeated 
by Sri Sankaracharya in the course of a debate, Mandana Misra, 
in pursuance of the pledge undertaken by him before the 
commencement of the debate, embraced Sanyasa. He was 
initiated by Sri Sankaracharya into" the Turiyasrama and was 
given the name of Sureswaracharya. Tradition has it that Sri 
Sankaracharya originally directed him to write a sub-commen- 
tary on his Brahma sutra Bhashya, But the other disciples of 
the Acharya being suspicious of Sureswara's fealty to the 
Advaita doctrine, inasmuch as he had been a staunch Purva- 
mimamsaka prior to his conversion to Advaita, represented to 
the Acharya the impropriety of commissioning Sureswara with 
the task of writing a sub-commentary on the Sutra Bhashya, lest 
the latter should deliberately misrepresent the message of the 



40 T. T. D. MONTHLY BULLETIN 

Bhashya. The Acharya thereupon directed Sri Sureswaracharya 
to write Vartikas on his Taittiriya and Brhadaranyaka Bhashyas. 
Sureswaracharya accordingly wrote the Taittiriya Vartika and 
the Brihadaranyaka Vartika. Besides these two Vartikas he has 
written another Vartika called Manasollasa on Sri Acharya's 
Dakshinamurthi Ashtakara, and also another commentary on 
Acharya's Panchikaranam. It was Sureswara who put forward 
and developed the theory of Abhasa Vada. He is referred to 
in many other later Advaitic works as the Vartika Kara. Sri 
Anandagiri has written sub-commentaries on the Taittiriya, 
Brhadaranyaka and the Panchikarana Vartikas. Sri Vidyaranya 
has written a work called Brhadaranya Varthika Sara on 
Sureswara Brhadaranyaka Varthika. Besides the four Varthikas 
mentioned above, Sureswaracharya has written Naishkarmya 
'Siddhi, Maha Vakyartha Panchikaranam and Moksha Nirnaya. 
Before taking Sanyasa he had, as Mandana Misra the staunch 
Purva Mimamsaka, written Brahma Siddhi, Vibhrama Viveka 
and Bhavaria Viveka. 

Sri Totakacharya: 

Sri Totakacharya was another disciple of Sri Sankaracharya. 

His original name was Giri. He does not appear to have been 

very erudite. But what he lacked in scholarship he amply made 

,up with his intense devotion to his Guru. The Guru always 

desired that he should be present at the time of the daily 

lessons to the Sishyas and often delayed the lessons till Giri 

should arrive. Once during such a delay, his co-disciples 

^represented to -the Guru that there was no reason to wait for 

Giri since he was not quite so alert at understanding them and 

that therefore the lessons might be proceeded with. Sn 

Acharya was a little pained at this attitude of the other disciples. 

He therefore mentally blessed Giri who had gone on some 

errand. Giri came hurrying to the Acharya dancing with joy 

and reciting 8 slokas beginning with " Viditakhila Sastra Sudha 

Jaladhe". All these slokas were in Totaka metre and so he 

later on came to be known s Totakacharya. In addition to 

this set of 8 slokas which came to be known as Totakashtakam, 

he has written a work, called Sruthi Sara Samuddharanam in 

the same Totaka rnetre, in which he refers to Dravidacharya as 

" Dravidopi ". One Sachchidananda has written a commentary 

on this Sruti Sara Samuddharanam. There; is also another 



SAINTLY "STEEREBS... UPANISHADS 4.1 

commentary called Sambandhokti the name whose author is 
not known. - 

Sri Hastamalakacharya : 

Sri Hastamalakacharya was another disciple of Sri Sankara- 
charya. He is said to have been the son of Prabhakara, the 
founder of what is called the Gurumata of the Purva Mimamsa. 
He was a mute from his birth. When Sri Acharya visited Sri 
Valli, the native place of Hastamalaka in the course of his 
peregrinations Prabhakara brought his mute son before the 
Acharya and implored him to bless his son. The Acharya 
immediately understood that the boy was no ordinary mute but 
a Yogi. He therefore asked him who he was. The boy who ' 
had till then been considered a mute, burst forth in reply with 
a poem in thirteen verses wherein he answered that he was 
neither a human being nor a Deva, neither a Brahmana nor 
a Kshatriya but that he was Pure Consciousness " Nija Bodha 
Rupa." The verses thus constitute such an invaluable mine of 
Advaitic truths that Sri Acharya himself has deigned to write a 
commentary on the same,- a rare instance of a Guru writing a 
commentary on his Sishyas works. Besides Sri Sankara, 
Ananda Prakasa and Swayamprakasa have also written commen- 
taries on Hastamalakiyam. Two other commentaries, by two 
annonymous authors are also found in the Government Oriental 
Manuscript Library, Madras. 

We have thus seen how the Advaitic tradition was conserved 
by the great Acharya and his immediate disciples, Sri Sureswara, 
Sri Padmapada, Sri Hastamalaka and Sri Totaka all Master- 
Architects of Philosophy. This lofty philosophic edifice, reared 
up by these master-minds, was later adorned and fortified with 
invulnerable works by the itellectual Titans of the Gauda or 
Uttaradesa and of the Dravida or Dakshinadesa. It is curious 
to note that Sri Sureswaracharya, the foremost among the 
disciples of Bhagavatpada Sankara has remarked in his Naish- 
. karmya Siddhi that the beacon-light of Advaita was lighted by 
the Gaudas and Dravidas. 



Probably, Sureswaracharya is here referring to that great 
Gauda, Gaudapadacharya and to that celebrated Dravida, the 
great Bhagavat Pada Sankara, the plural being used as a mark 



42 T, T, D. MONTHLY BULLETIN 

of respect. But there is, in this pass ge, a significance, almost 
prophetic, a significance which perhaps even Sureswara did not 
suspect. For in the succeeding ages, it was the Gaudas and the 
Dravidas that have been maintaining the blaze of Advaita at its 
highest splendour. 

Such luminaries as the great Vachaspati Misra of Mithila, 
Madhusudana Saraswathi and Brahmananda Saraswathi of 
Vanga Desa (Bengal), Sri Harsha of Kanya Kubja, (Kanouj), 
Sadananda Vyasa of Kashmira and Krishna Misra of Madhya 
Bharata adorned the Advaitic firmament in the North. In the 
South arose stars of the first magnitude-splendid geniuses like 
Sri Anandagiri of Cheradesa, Sri Vidyaranya of Karnataka 
desa, Amalananda of the Rashtrakuta desa, Sarvajnatmamuni 
of the extreme 'south, Dharmarajadhwari and Nrsimhasrami and 
Sadasiva Brahraendra of Choladesa, Appayya Dikshita of 
Kanchi Mandala, Bhattoji Dikshita and Raghunatha Suri of the 
Maharashtra desa, Bellamkonda Rama Raya of the AndhraDesa 
and a host of others. And thus arose, after the sun of the great 
Acharya had set in the philosophic horizon, this scintillating 
galaxy in the firmament, maintaining through its blazing splen- 
dour, the Light of Advaita at its very best. Even the present 
age has produced scholars who have largely contributed and are 
still -.contributing to the maintenance of the glory of Advaitic 
Beacon. Thyagaraja Sastri of Mannargudi, Panchapakesa 
Sastri of Pazhamaneri, Hari Kara Sastri of Chidambaram, 
Bellamkonda Ramaraya of Andhra Desa, Subrahmanya Sastri 
of Karur, and Anantakrishna Sastri of Nurani have written 
many works on Advaita, In short, wherever the Vedas have 
been current, being handed down in Guru Sishya Parampara, 
we find authors of works on Advaita philosophy, 

(To be continued) 



A REQUEST. 

The pilgrims are requested to be present at the time 
Of PAR AKAM ANT assortment of offerings of coins etc., 
received in the Hundi or Koppera conduofced in Sri Varu's 
Tirumala, in the afternoons usually at the time of 
Temple, DeABMA DABSANAM/ 



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List of Grihasthas who performed special A r jit ham sevas 
during April, 1957 in Sri Venkateswara Temple, Tirumaia. 

Date Name and Address. Sevas. ^R^ 

2 Sri MutKukumarappa Reddiar, Madras-10. 

S. KalasabhisKekam 1.500 

5 ,, A. B. RamanadKan, Salem. Kalyanotsavnm 500 

6 ,, K. MadKavacHar, Madras. do. 500 
,, ,, Mallikarjuna Rao, Guntur J. do. 500 
,, Miss A. Vedavallidtama, Madras. do. 500 
,, Sri A. L. Balasubramanyam Cnetty, Salem. II Cl. Bran 750 

7 ,, P. S. Doraiswamy, Coimbatore. do. 750 
9 ,, Syamatma, BidaraKalli. Kalyanotsavam 500 
., Sirit. Edanur Mallamma, Edanur. do. 500 

10 Sri H. Harramantha Gounder, Errapatu. do. 500 

12 Ramainh Gu&arla, NandKed. II CL Brah. 750 

13 ,, S. Partkasarathy, Madras. N. Kanuka 750 

14 ,, R. P. M-unaswamyappa, Bangalore. II. Cl. Brah. 750 
,. Smt. R. KomalaTnmal, Kolac. Kalyanotsavam 500 

15 Dr. K. G. Sata&opan. Nellikuppam. do. 500 
,, Sri Srinivasa TholappacKari, Hospet. do. 500 

17 K. A. V. Eswaran, Madras. do. 500 
,, H. A. Manickya Setty, Bangalore. do. 500 

18 ,, K. Venkatadevarayulu, Kotipati. do. 500 

19 , B K. K. Sin&K. Banfealore-4. do. 500 
,. K. L. Tirvari, Madras-19. do. 500 
Dharnidhar, HinGoli Dn. N. Kanuka 725 

20 ,, B. Kameswara Rao, Kathapatti. Kalyanotsavam 500 

22 ,, Srira-n&achar, Baroda. do. 500 

23 ,, R. Varadarajan, CKm&leput. do. 500 
,, ,, R. Ran&achari, C-.lcutta-l. do. 500 
,, ,, Kasthuri Srinivasan, Madras. do. 500 
,, Tne Director, Gannon Dunkerly & Co. do. 500 

24 Sri Be&en Hickappa, Kodur. do. 500 
,, ,, V. Mtmivenkataswamy Naidu, K. G. F. do. 500 

26 Raja Badrilal Pannalal Pitni, Hyderabad do. 500 
., Smt. Kam.alam.ma, Mysore. do. 500 
,, Sri M. C. Munaswamy, Mysore. I Cl. Bran. 1,500 

27 ,, Justice C. A. Vaidyalin&am. Madras 

. KalasabKisKekam 1,500 
,, ,, D.V. Ramaswami Gounder. Madras. Kalyanotsavam 500 

28 V. S. Mahalin&am, Kulitnalai. do. 500 



>.@ f&r 
13_557 Chandragrahanam. 

145 57 Tirupati Gangajathara. 

3_ 6 57 Tirupati Sri Govindarajaswami Brahraotsavam 

Dvajarohanam 

76 57 j Garudotsavam. 

106 57 Rathotsavam. 

Tiruchanur Sri Sundararaja Swami Avatharotsavam. 

25 6 57 Sri Krishna Pushkaram. 

16 757 Dalcshinayanam Tiruraala Sri Vari Anivara Asthanam. 




is held under the auspices of T. T. 
Devasthanams at Tiruniala (Tirupati) 
this year from 6th May '57 for a 
period of four weeks, when eminent 
scholars will deliver discourses on 
religion, Hinduism, Philosophy etc., 
to the teacher-pupils of the School. 



Printed at T.T.D. Press, Tirupati and published bv Sri C. Annn 





?'3? TT,k>- vi. ' '' "*"-" 




TIRUMALA 
SRI VARAHASWAMI SHRINE 




GENERAL: Height 2820 Feel above sea level. 
Temperature .-Maximum 94 Minimum 60 C 
Rainfall 40" Population : 4000. 



INCOME FROM TEMPLES FOR APRIL, 1 957 

Rs. A. P. 

1 Sri Venkateswaraswarai Temple, Tirumala 2,39,084 5 

2. Sri Padmavathiamma Temple, Tiruchanur - 2,251 5 9 

3. Sri Govindarajaswarai Temple, Tirupati 4,100 9 8 

4. Sri Kothandararaaswami Temple, Tirupati - 729 15 3 
5 Sri Kapileswaraswatni Temple, Tirupati 237 10 

Total '-2,46,403 13 8 



PILGRIM PARTICULARS 

MAY, 1957 

Number of pilgrims, accom- [ at Tirupati ... 60,349 
modated in the choultries / 

in the month : I at Tirumata ... 43,215 

Number of pilgrims, who availed f Adults 84,921 

T.T.D. 1 RANSPORT FACILITIES | ' 

to Tirumala in the monlh : ( Children --- 1O,619 



VoL. VIII JUNE 1957 " . No,, '6..' 

NEWS FOR; THE MONTH, OE MAY, 195,7' 

NintK Session of tHe Summer ScHool of Hindu Religion 

was'conductied'at Timmala by T. T. Devasthanams for 4 
weeks from 6-5^-57 to T-6-57. 87 lectures were delivered in the 
school by eminent scholars on religion and- other subjects viz., 
Vedas and tHe Upanishads, Temple architecture and iconograpy, 
Dharmasastras Ramayana and Bhagavata-. All'the fifty students 
selected" for the course attended 3 the school. Among the scholars 
who addressed tHe teacher-pupils wire Dr. Purushotham, 
Dr. K. C: Varadachari, Sri K. S. Ramaswami Sa&tri, Sri D. 
Ramaswami lyengar, Sri T. N. Srinivasan, Srimathi Yutukuri 
Lakshmikanthamma-.. SwK, L,.. Vyasaraya Sastri, Sri K. Ven- 
kataswami-Naidu, Sri* Chidamharasas-tri- and. Prof SrifSankara- 
narayana. Sri S. B. P. Pattabhirama. Rao, Minister for 
Education* Andhra-State'addressing the school stressed the need 
for the spread of religion in this state. The.Hand book of Hindu 
Religion, published by the T..T. Devasthanams formed tfie text 
book, for. instruction in this course, Sri, T. K. V. N., Sudarsanar 
chariar of S. V..O. College taught the. fundamentals of Hindu 
religion., An examination on the text book was held: at- the end 
of the -course. A-ll tha students' fared, well and the: first three 
were, given prizes to > (!*) Sri C.,Srinivasa Raghavan^. (2) Sri K. 
SubramanyaiPillaii and (3) Srimathi Y. K. RajeswarL Out of 
the 50 students 44 belonged to- the, state of AndhrasBradestt, 
5 Madras State and 1 Uttara Pradesh* 

At. at conference held at the residence of the Chief Minister, 
Andhra Bfade&bj, Hyderabad on 18th: May 1957 decisions 
were taken -to. con struct in the 200 acres, site opposite.the present 
Government Hospital- at Tirupati,, a 1QO< bed! Hospital from 
the donation* of Rs. 5. lakhs from S,ri Radhakrishna R-uia with 
contribution of R's. 10 lakhs from' T. T..Devasthanam.Si, After 
spending>the necessary- amo,unt. on the, construction of buildings 
required for? administrative; blocks,, equipments; fittings- and 
other non-recurring, expenses,, the balances* if any, are: to-be 
retained^ as a corpus^ in Government securities ear- marked for 
futuce expansion. of' the -hospital. The hospital when completed 



4 T. T.D. MONTHLY BULLETIN 

would be maintained by the Government and there would 
be an Advisory Body attached to the Hospital on which Ruia 
family would nominate 2 members, Deyasthanams 2 members 
and Government 5 members. Shri Ruia will be consulted in the 
preparation of the plans and designs of the hospital. The 
hospital is to be named as "Ruia Hospital ", or as may be 
desired by the donor. The conference was attended by the 
Chief ^Minister, Finance minister, Shri A- C. Subba Reddy, 
M.L.A., Chairman, Board of Trustees T. T. D., Shri P. Laksb- 
miah, Commissioner H. R. & C. E., Shri C. Anna Rao, Exe- 
cutive Officer, T. T. D., Shri Radhakrishna R. Ruia, Shri L. N. 
Gupta, Secretary, Health Dept. and Major K. N. Rao, 
Director of Medical Services. These decisions were later 
approved by the Board of Trustees at their meeting held on 
30th May 1957 at Tirumala. 

The T. T. D. Electrical undertaking was taken over by the 
Andhra Pradesh Government on 22nd May 1957, through their 
Anantapur Superintending Engineer (operation) Sri V. Parva- 
theesan. This was in pursuance of this policy of the Govern- 
ment to take over the electrical undertakings from the private 
liscencees periodically and nationalise them in the course of 
some years and at the request the Devasthanam made the 
Government in November 1956, to take them over immediately 
and pay the compensation in 1961-62, as it might not be 
possible for them to carry out any extention scheme in the face 
of the impending nationalization, subject to the condition that 
the Government execute all electricity works, for which the 
Devasthanam had committed itself. 

The Devasthanams had been serving as a licensee, purchas- 
ing current from the Government in bulk to supply the whole 
of Chandragiri taluk, including for their own institutions for the 
last 25 years. A number of agricultural connections were 
given by the Devasthanams during days of drought to help 
* grow more production.' The area of operation was 40 square 
miles and the monthly collection Rs. 45,000. So far connec- 
tions have been given for 34 villages. There were nearly 3,800 
-service connections on the date of transfer of the electricity 
undertaking. The Devasthanams are advancing an amount of 
Rs. 3 lakhs to the Government to carry out extension of 
electricity to 27 more villages as it had already collected the 



f.T. -D. MONTHLY 'BULLETIN . 5 

deposits from ryots. This amount ''will be returned to the 
Devasthanams along with the compensation amount in 1961-62, 
The present Electrical Engineer of the Devasthanams Sri K. R, 
K; Murthy will continue to remain as (Govt.) Divisional Engi- 
neer (Operation), Tirupati. 

Sri J. V. Narasinga Rao, Minister for Power and Electricity 
paid a visit to the Devasthanam Office on the same day. Sri 
C. Anna Rao, Executive Officer, T. T. Devasthanams received 
him. The minister promised to look into the question of 
Devasthanam receiving the H. T. bulk supply at the foot of the 
hills for distribution at Tirumala by the Devasthanams and to 
sell the energy to the consumers there, so that an uniform and 
unified system of management at the top of the hill might be had, 
which arrangement would enable the Devasthanam to have 
concessional rates applicable for such bulk supply, resulting 
in a monthly savings of Rs. 3,000 to the temple. 

The meeting of the Board of Trustees of the Tirumala* 
Tirupati Devasthanams, was held on 30th May, 1957 at 
Tirumala under the Presidentship of Sri A. C. Subba Reddy, 
Chairman. Sris R. Nathamuni Reddi, M.L.A., G. Venkata 
Reddi, Alapati Venkataramiah, M.L.A., and Y. Subba Rao, 
members attended the meeting. Sri C. Anna Rao, Executive 
Officer was present. 

At the commencement of the meeting the Board adopted a 
resolution recording their deep sense of sorrow at the demise 
of Sri T. Prakasam, former Chief Minister and a Veteran leader 
of Andhra. 

The Board of Trustees decided to inform the Government 
in reply to a communication that the Devasthanams would be 
willing to accommodate the Veterinary College at Tirupati 
on; the first floor of the building proposed to be given 
for the Polytechnic School in Kapilatheertham Road and place 
the Dairy Farm of the T. T. Devasthanams at their disposal. 

The Board resolved to meet the non-recurring : expenditure 
of Rs. 55,000 and one-third of the annual recurring expenditure 
of Rs. 1,40,226 for a period of five years, in respect of the 
proposals of the Government to establish a Botanical Garden 
and a Fruit Research Station at Tirumala under the I. C. A. R. 
scheme. 



D T. T Di.MQNXHZtf BULLETIN 

The Board, resolved to make arrangements, for publicity, sale 
pf publications^, exhibitions^ Parana KalakshepamSj, religious 
discourses,, etc,,, during the days, of. the Krishna Pushkaram 
Festival for. the period from 2L--6 57 toi 2-r-7^ 57. on-behalf 
of T. T. Devasthanams. 

The Board accepted of the decisions of "the Conference held 
on 18 5 57 at Hyderabad in regard to the establishment of a 
100- bed' Hospital at Tirupati. 

The.Board requested the. Executive: Officer- to get. a. scheme 
prepared for the establishment of a, 'Zoo' at Tirupati and it? 
development in.a planned manner. 

The Board sanctioned the, purchase of" more number, of 
buses to relieve the congestion in the bus traffic to Tirumala. 

The Board sanctioned' an' estimate- of R's'. 7,8 7 5;i000 for 
the. construction of a- three- storeyed building, for the Sri Padma- 
v-atbi Women's College at Tirupati. 

The Hoard sanctioned an estimate ofRs. 9'5 lakKs for 
the construction of another big Choultry at Tirumala like the 
one at Tirupati with 150 well-equipped rooms, as the accommo- 
dation available at Tirumala is found" to be inadequate ihspite 
of the addition of new buildings^ every year. 

The Board .sanctioned, the estimate, for Rs., 9.5,400 .fon cons? 
truciiomof 22' tenements* over the; 1st floorofi Thousand Pillared 
Mantapam, Tirumala. 

The, Board accepted, the. sum, of R&. 1250. sent by Messrs; 
Kumar, & Bros., Madras for subsidizing the publication! of 
TMrappayai* Thiroyentbavaiiihi Tamil: fon 5000 copies, soias.to 
make them- available to the 1 devotees at very low ; price. 

The Board sanctioned the estimate of Rs. 1,,500 for making 
a pith, model of. Tirumala, Temple; and surroundings through 
Tf.,KL Mahaling* Rao oft Madura. 

The Board appointed Dr* M. Narasimhan as Health. Officer 
at tirumala for a period of one year. 



SYMPOSIUM OF 'HINDU WORSHIPS 

PRAHLADA 
K. Srinivasan, P.R.O,, Southern Railway. 

RIRANYAKASJPU.ftheMng of Daityas, was at !the. height 
of- his. glory and power,. He had in born hatted;of God 
VdshnUibecause his brother Hiranyaksha had been killed by him. 
He had, therefore taken a vow :to wreak vengeaneeon ,the 
D.evas. JHe ordered .that the name of Vishnu should not be 
uttered by any. of his subjects. The performance of ;yagna and 
all rituals .were interdicted since the Vedas established the 
existence of God Vishnu. The .word Han was eliminated from 
all books and the mind of his subjects. 

Hiranyakasipu's one desire was to -conquer death and 'with 
that; end in view = he stipulated the request that -neither water ?nor 
fire, man nor God, animate nor 'inanimate, inside nor outside, 
neither on earth nor in the air, neither by weapons, day nor 
night should be the cause or time for his death. The Creator 
granted his request. Hiranyakasipu .blessed with his boon 
became a .tyrant. He felt that Might was right, 

Hiranyakasipu appointed :Shanda and Marka as teachers to 
his ?s<m fPrahlada. Shanda ;and Marka were the sons of 
S,iikrachar ; ya, ths .priest of the demons. 

Prahlafla as a Divine Child. 

It is futile, to recount Piahlada!s excellences which are innu- 
merable. The greatness of Prahlada, in whom could be seen.a 
natural affinity for Lord Vasudeva is referred to. Having laid 
aside playthings even as a .child, Prahlada, who looked like a 
dunce by reason of his mind 'being fully absorbed in theTLord' 
and whose soul was possessed hyXord Sri'Krishna, as though 
by some spirit, did not view the world as such (as it appears to 
w.ofldly men, "but as "full of Sri Krishna). .Sitting or walking, 
eating or drinking, lying down or speaking, he was never 
conscious of these acts, finding himself constantly folded in the 
armsiof iliord ;Go3vinda '(the tprotectorsof cows). Now Ihe *would 
cry '(in ;agony at :the sudden .disappearance :0f the iLord), (his 
mind roverwhelmed wilh the thought of Lord 'Vishsnu ; now 
(when the .Lafdjappearediagaiii) he laxrghed ;andtfull of delight 
at His thought he would now sing His *praises at the pitch of 
his voice. ,He .would, Shriek .with. qpen throat and .dance .casting 
alltba&efiilness.to.the winds ,(as. it were). .'Now imagining him- 



8 T. T; D. MOOTHLY BULLETIN; 

self to be (none else than) the Lord and completely merged in 
Him, he imitated His doings. 

One day Hiranyakasipu asked his son what the latter 
regarded as good. Prahlada replied that souls whose mind is 
ever disturbed with the false ideas of '.!* and-* mine * held this 
to be good, that having abandoned one's home, which degrades 
one's soul, and is just like a well whose mouth is hidden, one 
should go to the woods and take refuge in Sri Hari. 

On hearing the words of his son (Prahlada) so full of faith 
in Lord Vishnu, the demon (Hiranyakasipu) laughed and said: 
" The intellect of youngsters is perverted by the machinations 
of others. Let the child be properly guarded, so that his 
intellect may not be perverted by Brahmans devoted to Vishnu 
and living incognito at the preceptor's residence. 

As for the vision of Prahlada he saw the supreme spirit 
itself described (by the wise) as one whose ways cannot be easily 
comprehended by those that are labouring under the misappre^ 
hension that " he is my own and he is another ", and in whose 
quest even (great) exponents of the Veda such as Brahma, the 
Creator, get bewildered. Indeed it is He who is responsible for 
changing his outlook and making it universal. He told his 
preceptors that just as iron moves of itself in the vicinity of a 
magnet, so his mind unaccountably was drawn towards Lord 
Vishnu who holds the discus Sudarsana in one of His four 
hands. 

Having brought Prahlada to their residence, the Preceptors 
of the Daityas praised and coaxed him and questioned him in 
soft words as to wherefrom he imbided the perversion of his 
intellect which was not found in the other daitya boys who 
were his companions. They pleaded with him to reveal who his 
teachers were and if the aberration of his mind was brought 
about by others. .'''.- 

Prahlada replied that it is only His Maya that brings about 
the false notion in men's mind that one is one's own and one is 
another when the Lord is propitious, the false, notion in men, 
embracing the destruction that "another is he and another am 
I" found in beasts, is dispelled. 

The preceptors taught the child by texts dealing with the 
firstthree objects of human pursuit, earthly possessions, gratifi- 



SYMEPOiSUM OF HINDU WOBSHIPS : PB AHLAD A 

cation of the senses and religious merit not with final beautitude. 
One day Hiranyakasipu asked Prahlada his child to repeat some- 
thing excellent which the child had fully mastered. 

Prahlada replied : 

SOT 



To hear the names, praises and stories of Lord Vishnu and 
chant them, to remember Him, to wait upon Him, to offer 
worship and Salution to Him, to dedicate one's actions to Him, 
to cultivate friendship to Him and to offer one's own self to Him 
are reckoned to be the highest forms of learning. Mind becomes 
pure by the practice of these nine methods of Bakthi. 

Indeed a hundred years is reckoned to be the length of a 
man's life Half of it is of no use to a man who has not been 
able to subdue his mind ; for, consigned to blinding ignorance 
he remains lying down during the night. Twenty elapses in 
infancy, when the fellow remains steeped in ignorance and in 
boyhood, when he remains absorbed in play ; and twenty years 
roll by in helplessness, when his body is in the grip of senility. 
The rest actually passes away in negligence, when the man 
remains attached to his home through desire which cannot be 
easily satiated and through overwhelming infatuation. 



ft II 

Srimad Bhagavata, 
Then Hiranyakasipu devised many methods to kill 
Prahlada. He first ordered his armed men to kill him by 
weapons. Prahlada sat in deep meditation of God Vishnu and 
no arrow or any deadly weapon could cause him any injury. 
He remained unaffected. Then the royal elephants, were 
ordered to tread upon him ; serpents bit him ; he was hurled 



tO iT. T. JX MONTHLY eB 



down from .mountain tqps ; his .food .was poisoned ; .the five 
elements ,were k roused against him,; .but all these attempts to 
kill him proved futile. ?Hiranyakasipu was 5 in a ,fix and he 
began to think as to what might be the ultimate result of this 
conflict between him and his son. 

One day, he looking at Pr-ahlada said-: '"Where is that 
Lord of the universe ather.thanrtne,, that has :been often men- 
tioned by you, O' wretched one? If it is urged that he is 
everywhere, whereTore is he not seen in ihe Pillar ? I being 
alMn-all, here do 'I sever your head from your trurik, a'braggaft 
that you are. Let Hari wfro is'the asylum -sought 'for by you, 
protect >you i to-day !." Thus tormenting again and again -his 
son, '"Hiranyakasipu'sprang from his exalted-seat, and'knodked 
the pillar with his 'fist. That very moment there-rose in that 
pillar a, most terrific .crash, as a result .of which the Shell ,o.f the 
cosmic .e.gg .cracked and on ^hearing which it reached the spheres 
of -Brahma and-others. They for their part .actually ;suspected 
the , dissolution <o.f their v;ery abodes. Jn order .to substantiate 
the.uttaran,ee.0f;His servant. and <His; presence amaU-objects, (the 
Lord appeared in theipillar.of the court, assuming a 'queer .focm 
which was neither fthat of, a. beast nor .that-of.a .human being, 
bearing the form of a man-lion, threw *Hiran-yakasipu ;away 
down .atsthe entrance, ..on iHis/thighs, as a serpent would rknock 
down a rat, itore:hinv with His claws and -killed shim in an even- 
ing hour which was neither -a day n.or might thus without 
violating the boons granted "by the Creator to Hiranyakasipu. , 

It is said that "Prahlada did penance even when he was in 
embryo for 1000 years. EJhtuvasthe gteat devotee-did penance 
for six months and came. back to the Kingdom and did further 
penance. Prahlada represents WT<JI speciality in Bakthi. Hence 
his devotion to the Lord ,is .considered -greater ^than that of 
Dhruva. 

A REQUEST. 

The, pilgrims are requested to be present at the Itime 
Of PA"RA"KAMANl assortment of offerings of coins etc., 
received in the Hundi or KLoppera conduated in Sri Varu's 
Tirurnala in the .afternoons usually .at the time of 
DHARMA ;DARS ANAM. 



(Continued faomfprevio us -issue;} 

SAINTLY STEERERS QF THE SHIP OF 

BR AHM AD VAITA OF THE :UP ANISHADS 

.-Sri Ananthanandendra Saraswathi 



Sri ^imuktatman : 

Sri Vimuktatman ds an limportatrt writer on Advaita. 
Sa&v3Jnatma;isfers;tD "Mukti Kovida *' ,in cverse 14 <tff Chapter 
IV jaf his;Samkshepa::Sariraka. Madhusudana Saraswathi'm -his 
commentary oruthe rSamkshepa SaTiraka, Sara Sangraha, sa-ys 
that -the Mukti S.,ovrda mention eddn verse 14 is'the /author df 
Ishta , Slddhi (Ishtasiddhikara). Ntsimhasrami and Ramatirtha, 
two >. other commentators -an SamksheparSariTaka, aJso say that 
Mukti'Kiovida refers \tothe Ishta :SiddM Kara. Ishta Siddhi 
is -.the iwouktof 'Sri -imukta:tnTan. JHe. should theieforeibetplaced 
eaEliertthan -Sarvajnatman. .Chttsukhacharya alsonrefers'to him 
in -his Tatwaptadrpika. iBfisidets Ishta 'Siddhi, ;he has ^written 
antother motk calLed , 'SBramana Vada.Nimaya.** 

Sri 'Sarva'jndtma .Muni : 

Sr,i,Sar.vajnatma ; Muni.is;said i to be a disciple of Sri 'Sanka- 
racharya ^nd ;his immediate .successor, to the Kamakoti -Pitha. 
In his,Samk&hqpa,Sariraka,Sar<vajnatma says he wrote the woik 
during the .reigmaf Manukuladitya. His Magnum ^Qpus, ithe 
Samkshepa ISarirak^, as .its name itself dmplies, ,is,an abri4&- 
ment of ,Sri .SankaracharyaJs JBrahma, Sutra Bhasljya. He .has 
got an indivaduality of his .own, s and discusses /m any topics 
geEmans to .the .issues n ot, previously ^ discussed by the Acharya. 
There are \ahout.,eight .commentarijes on Samkshepa SaTirak^^Qf 
.which those.by Madliu&udana .Saraswathi. and Nrasimhasrami, 
are the .most important. Sarvajnatmads* one ; Qf the Hierarchy ,of 
the Advaita ^Acharyas worshipped -at ?the time of Vyasa P.uja. 
Besides .Sarnkshepa .Sariraka .lie Jias .wdtten two^therwoEks i.e. 
Pancha Erakriy^ .and JRramana ,Laksliana. 

Sri Vacha^pati sMisra : 

Vachaspati Misra seems to shave feeensa native ,0f .Mithila. 
.He was a<versatilfi ^scholar and :a ^writer ;6f vast -.distinction who 
has ^written. authoritative Ttonres on.all ;the-IDaraanas?of Jhisstimes. 
Bhamati, .his imaaterly icommentary ion :Sri SaiikaEachaEya 1 * 
Brahma Sutra JBhashyaJS!theimQStifamQus;scholiast that is ^always 

read J 



12 T. T. D. MOITTHI^Y BULLETIN' 

According to a tradition current among scholars (vide 
page X, line 6 to 26, Bhamati Chatussutri-Suryanarayana Sastri 
and Kunham Raja. T. P. H.) Vachaspati Misra named his 
sub-commentary on the Brahma Sutra Sankara Bhashya after 
his wife, whose dutifulness and uncomplaining submission to 
his will earned for her this unique celebrity. From the very day 
of his marriage with Bhamati when, he had to listen to scholarly 
discussions, Vachaspati was impelled to devote himself heart 
and soul, to writing tomes on all the Darsanas, expounding 
therein dialectice of a brilliant order. But more than the com- 
position of all these works, his labours in the cause of Brahma 
Vidya, that took the form of his masterly Scholiast, his magnum 
opuSj on the Brahma Sutra Sankara Bhashya, so much engrossed 
his attentions and his energies that he entirely forget the exis- 
tence of his wife, who, however, during all his years of unremit- 
ting scholarly labours, waited on him with the exemplary wifely 
devotion such as could be -met with only among Hindu Wives. 
When, however, Vachaspati had finished his Sastric labours, he 
was far past the meridian of life. Almost suddenly he seemed 
to awake to the existence of his wife Bhamati on whom he had 
not bestowed a single conjugal attention. Deeply touched by 
her uncomplaining devotion, and sorely troubled by qualms, he 
begged her forgiveness for having so callously neglected her. 
Bhamati assured him that she was supremely happy to have 
served her Lord. With becoming modesty, however, she 
submitted that her only regret was that she was not blessed 
with progeny to perpetuate their race. Vachaspati, who was 
now on the wrong side of sixty, assured her that she need not 
rue the absence of progeny. He said he would immortalise her 
and her exemplary wifely devotion by naming his masterly 
commentary on the Sankara Bhashya after her. Hence it was 
that this Commentary came to be called Bhamati. Thus was a 
tardy but sincere reparation meted but to a neglected wife. 

This work says Vachaspati, was written during the reign of 
King Nrga. The name Bhamati is associated with one of the 
two main schisms of Sri Acharya's interpretation of the Brahma 
Sutras called the Bhamati Prasthana, the other being Vivarana 
Prasthana after Prakasatma's Panchapadika Vivarana. There 
are about six commentaries on Bhamati, the best known of them 
being the Kalpataru by Sri Amalananda. Besides the Bhamati, 



SAINTLY STEEREBS.\.,,UPAmSHADS 13 

Vachaspati Misra has written (1) Brahma Tattva Samiksha, a 
commentary on Mandana Misra's Brahma Siddhi (2) Nyaya 
Kanika, a commentary on Mandana Misra's Vidhi Viveka, 
(3) Tattva Bindu, an independent work on the Purva Mimamsa 
of the Bhatta School, (4) Sankhya Tattva Kaumudi, an inde- 
pendent work on the Sankhya Darsana, (5) Nyaya Kanika 
Tatparya and (6) Nyaya Suchi Nibandhana, a supplement to 
No, 5. 

Vachaspati is said to be the originator of what is called the 
Avachchheda Vada. He is always appealed to in many later 
works, whenever weighty support is sought for establishing a 
particular philosophic stand. 

Sri Prakasatman : 

It was Prakasatma, who brought Padmapada's Pancha- 
padika into greater popularity, through his learned commentary 
thereon called the Panchapadika Vivarana. As has been already 
said, he was the orginator of the Vivarana Prasthana. Later 
writers refer to him as the " Vivaranakara." He is one of the 
Brahma Vidyacharya's worshipped at the time of the Vyasa 
Puja. Several sub-commentaries have been written ori the 
"Panchapadika Vivarana, the most important of them being 
Tattva Dipana by Akhandananda Muni. Prakasatma has 
written three other works, namely S a riraka Nyaya Sangraha, 
Sabdanirnaya and Laukika Nyaya Sangraha. 

Sri Amalananda: 

Sri Amalananda is the author of Kalpataru, a sub-commen- 
tary on Vachaspati Misra's Bhamati. Amalananda was also 
called Vyasasrami. He belonged to the Maharashtra Desa. 
Besides the Kalpataru, he has written an independent work on 
the Brahma Sutras called SJastra Darpana. The tenets of 
Advaita Vedanta as embodied in the , Brahma Sutras are very 
faithfully reflected in this Darpana (Mirror). It is in the forra 
of lectures on each Adhikarana of the Brahma Sutras. Amala- 
nanda has written a commentary on Padmapada's Panchapadika 
also, called Panchapadika Darpana. He has been referred to 
by Madhusudana Saraswathi in his Advaita Siddhi and by 
Appayya Dikshita in his Siddhanta Lesa Sangraha. Appayya 
Dikshita has written Parimala, a commentary on Kalpataru. 
Lakshmi Nrisimha has also written a commentary on Kalpataru 



14 T. "T. ^ MONTHLY BUUIiBT-IH 

called Abhoga. There are -other commen tares also -'on 
Kbalpataru. 

Sri Harsha : 

iSfiJTarshais.anather.irflprortant .writer- on Advaita. <He is 
themuthor^of -Khandana iKihanda^Kihadya. :This is >said -to be 
one .-of .the (important iwocks .on Advaita Dialectics. It. has been 
composed mainly for refuting the doctrines of the Sunyanavadis 
and Naiyayikas. Sri V idyaranya and Madhusudana . Saraswati 
refer to, this w,ork in.their own w.orks. .Sri Hacsha was -the son 
of Hirapanditha.and Mamalla Devi. He seems to iave been 
the native of Kanouj (Kanya Kubja) and .to have lived during 
the llth century. Chitsukhacharya has written a commentary 
on his Khandana Khanda Khadya. Besides 'Chitsukha's there 
ar.e?aboutlJL .m>ieicammentaries on \this n .work, ;Siii Harsha has 
wri tten -nine dtther wor&s . 

Sri Ananda Bodha : 

:Sri .Ananda Bodha is , another well-known texponant .of 
Advaita. He is ,the , disciple .of yim.ukta.tman, -the author,Qf 
Ishta .Siddhi. * One .of the ; five interpretations of Mithyatvais 
attributed to -him. He quotes .from the Ishtasiddhi .of Vimuk- 
tatman. In^on context he <sa,ys, *' <Ihis. has-been ,-said by the 
guru s ; ( (Etade,voktam Gurubhthi). He.is.the authornof N.yaya 
Dipavali, Nyaya Makaranda, ^alsoucallfid Nyaya.padesa.Maka- 
randa Pramanamala and Sabda Nirnaya Vyakhya. His Nyaya 
Makaranda is intended to demolish the arguments of the 
Naiyayikas. He ffrequently -refers to Wachaspathi p Misra, -and is 
himself -referred *to%y 'Madhusudana Saraswati. ='Ghitsukha v has 
wfitten**commentafies on ^Nyaya fMakararrda and Tramanamala. 
Sr-i $ Sukaprakaa, a *discipledf Ghitsitkha %as also written 'a 
commentary ' on Pramanamala. r His \Nyaya Dipavali has-been 
commented upon ^by -Arnritananlia Yogi and Sukapra*kasa^also. 

Sxi , Anandanubliava : 

,-Sri /Asnandaniibhava ds, a, writer cof ?great rantiquity. s^esis 
4ctiown to havexamposed Nyayaratna iDrpavali/and fEadartha 
'IMirrraya. 'EGfee fcnrmer 'refiites'lrbe'views rof Naiyayifcasaand. the 
.lattertthosetnfjthe^alsjeshikas. iBjath of -..these- woiks. have .bean 
jttammBnted rapcmiby /iknandagiri-amhtbe later -alome hastbeen 
xram meuted -upon iby .Atmas warupa Rhagavan. 



SDBEREE&. - . ,. -UBAmSHADS 15 

Sri Chitsufchacharya, ,:, 

Sri Ghitsukhacharya is-another important' and authoritative 
writer- on Advaitai He ; was the disciple-of Jhanottama-.and; the 
uru of Suka Prakasamuni. He has- written several, works, the 
most important; of them.being Tattva Pradipika* also known as 
T<attva IMpikai This; work refutes- the 'objections raised against 
the Advaitia E>octrines' by the?duallsts, such- as- the Tarkikas. 
The arguments^ raised^ herein provoked" a reply- from, the 
Mdhwas. Yyasaraya. wrote l%ayamrita reftit4ng the arguments 
advanced in the Tatwadipika. Besides the Tatwadipikaj Ghit- 
sukha has written thirteen other works. 

Sri Sankarananda : 

Sri Sankarananda* was; the, disciple of Anantatman* and 
Vidyatirtha^andj was the, GJuruof BharatL K>rishnai Tirthas and 
Vddyaranyav He.seem&to have: been a; native; ofi Madhyarjuna* 
also.; known asv XiruvidaimaruduTiin Tanjore Bistrict. He was 
the &o.n ? ofiVanchesa l and V*enkatasubbummai He was;asspciated 
with idyaranya:in, the; estiablishment oft s'orae, new Mathas 
affiliated .to. the , Sringed *Mathai His important* work is Atrna^- 
puranai known as , Upanishsd Ratna-, containing the essence, of 
thet Upanishads; in v^erse in the form of anecdotes-. Besides 
Atmaputana he has* written-- dtpikas; on about\27 Upanishads*, 

Sri Bttarati Krishna Tirtha : 

Sri Bharati Krishna Tirtha- wa& the disciple of Sri. Sankara- 
nanda and of Sri Vidyatirtha. In his Purvasrama he was, the 
brother of Madhava, who afterwards became Sri Vidyaranya. 
His works are (1) Vaiyasika Nyayamala- (probably ih'collabora^ 
tiemv with? Sri; Vidyaranyaj, (2)i V.akyas Sudha ;. Vyak-Kya and (3) 
ratak-ala: Nirnaya;*, 

Sri" Vidyaranya .:,. 

Sri Yidyaranya was the- name-assumed, by, Madhayachary^. 
when. he entered. Sany.as>asrama. He, was the son. of Mayana 
and. Srimati and. the, , brotheri of Sayana and Bhoganadhas . He 
belonged to a; family of K-arnataka, Brahmins., In medieval 
Sanskrit literature, Sri, Vidyaranya, occupies, a unique place, He 
stands second,* only to., Sri, Sankarachar^a. He becama; the 
B.Qntiff of the/ Sringeri. Matha and was, in, a* sense; the; very 
founders ofsthe^ kingdom, of, Vij^yanagar. He, was the^ Minister 



16 ( T. '"& IX MbFI?HLY' 

and Couriseller of three kings of the Vijayanagar Empire. H6 
was called Karnataka Simhasana Sthapanacharya, He was a 
versatile genius. His Bhashyas on the four Vedas, Ms Pancha- 
dasi and Jivanmukthi Viveka are well known. Among his 
other works are (1) Anubhuti Prakasika, (2) Panehakosa 
Vichara, (3) Brahmavid Asirvadapaddhati, (4) Mahavakya 
Vivaranam, (5) Vakya Sudha, (6) Vivaranaprameya Sangraha, 
(7) Brihadaranya Vartika Sara, (8) Nrsimha Tapini Upanishad 
pipika, (9) Aitareya Upanishad Dipika and (10) Parasara 
JMadhaviya. 

Sri Nrisimhasrami : 

Sri Nrisimhasrami is another important writer on Advaita; 
H6 lived in the llth century and was the disciple of Sri Girva- 
nendra Saras wathi and Jagannadhasrami. Appayya Dikshita 
refers to him in his Siddhanta Lesa Sangraha. His works are 
(1) Advaita Dipika, (2) Vedanta Tattva Yiveka, '(3) Tattva 
Viveka Dipana also called Advaita Ratna Kosa a commentary 
on his oWn work Vedanta Tattva Viveka, (4) Advaita Siddhanta 
Vaijayanthi, (5) Tattvam Padartha Prakasa, (6) Vedanta Ratna 
kosa being a commentary on Padmapada's Panchapadika, 
(7) Bhavaprakasika, being a commentary on Prakasatman's 
Panchapadika Vivarana, (8) Bhedadhikkara and six other 
works. Nrisimhasrami was the Guru of Dharmaraja Adhwari, 
the author of Vedanta Paribhasha. There are about eight 
commentaries on Tattva Viveka and six commentaries on 
Bhedadhikkara. 

.Sri Dharmaraja Adhwari: 

Sri Dharmaraja Adhwari is also a well-known Advaitic 
writer. His Vedanta Paribhasha is a standard work on Advaita 
Vedanta, and all students of Advaita Philosophy are expected 
to read it before studying other books on Advaita. It deals 
with the technique of Advaita Vedanta expounded in the 
terminology of the Naiyayikas. He belonged to Kandra- 
inanikkam in the Tanjore District and was a contemporary of 
Appayya Dikshita. Ramakrishna, the son of Dharmaraja 
Adhwari has written a commentary on his father's Vedanta 
Paribhasha called Sikhamani. Anantha Krishna Sastri of the 
Calcutta University has also written a commentary oh the same. 
There are six other commentaries on the Vedanta Paribhashai 



SAINTLY STEERERS. *; - . . .UEAHISHADS 17 

besides Vedantha Paribhasha Dharmaraja Adhwari has written 
(1); a commentary on Padmapada's Panchapadika and (2) Tarka 
Chudamani, a commentary on Gangesopadhyaya's Tatwa 
Chudamani. He is also reported to have written a commentary 
on a work of Sasadhara. 

Appayya Dikshita : 

Appayya Dikshita occupies a place among the few top- 
ranking writers on Advaita. He was proficient in all branches 
of learning and so versatile was his genius that he like Vacha- 
spati Misra adorned whatever he touched. There is hardly any 
important branch of Sanskrit literature which Appayya Dikshita 
has not embellished with the flashes of his brilliant intellect. 
He was born in Adayapalam, a village near Kanchi. He was 
the son of Rangarajadhwari, the author of Advaita Mukura also 
called Advaita Vidya Mukura. Appayya Dikshita describes 
himself as the son of Rangarajadhwari, " Advaita Vidyacharya.*' 
He lived at Vellore under the patronage of Ghinna Bhomma. 
He was the teacher of Bhattoji Dikshita, the author of Siddhanta 
Kaumudi, the standard work on Grammar. Appayya Dikshita 
lived to a very old age. He shuffled off his mortal coil at 
Chidambaram in his 72nd year. He is the reputed author of 
104 works covering all branches of learning. He has written a 
commentary called Parimala on Amalananda's Kalpataru 
(itself a commentary on Vachaspati Misra's Bhamati) and has 
also written an independent work on Brahma Sutra called 
Nyayarakshamani. He has also written a commentary called 
Sivarkamani Dipika on Srikanta Bhashya on the Brahma Sutras 
according to Saiva Visishtadvaita. Among his other works are 
(1) Kuvalayananda (2) and Chitramimamsa (both Alankara 
Granthas) (3) Yadavabhyudaya Vyakhya (commentary on 
Vedanta Desika's Yadavabhyudaya) (4) Mayukhavali (a com- 
mentary on Sastra Dipika) (5) Nyayamuktavali, a vritti on 
Brahma Sutras according to the.Madhava School (6) Naya Mayu- 
kha Malika a vritti on Brahma Sutras according to the Ramanuja 
School (7) Naya Mani Mala (a vritti on Brahma Sutras accord- 
ing to Srikanta School) (8) Naya Manjari (a vritti on Brahma 
Sutras according to the Advaita School) (9) Siddhanta Lesa 
Sangraha, discussing the doctrines of the various sub-schools of 
Advaita (10) Anandalahari, explaining the real meaning of 
Srikanta's Bhashya with a commentary on the same, (11) Ratna 



18 T: T; D.. MONTHLY 



Pariteshai with, commentary, (12) ( Sivadvaita Nirnaya 
(13), Sikharini M'ala<and itsi commentary/ (14) Sivatatva 7 Viveka 
(15 t 16), Brahma? Tarkai-stavaa and: its; Vivarana, (17) Vidhii- 
rasayana- and (18)j Upakranwi Upasamhara. He has w-ritten 
some works criticising the Ramanuja and Madhva Schools, and 
number of Stotras and Miscellaneous works on- Mimamsa, 
Dharmasastra, Lexicon and Saivavisishtadvaita. He is said to 
have written in all 1 104 works; 

Sri Bhattoji Dikshita: 

Sri Bhattoji Dikshita,, the great Grammarian,, was? the, son 
of Lakshmidhara. and brother of Rangpji, Difcshita.. He 
belonged to the- Maharashtra country: He was- initiated into 
Mimamsa and, Vedanta by Appayya Dikshita, and- asi such is a 
direct, disciple of Appayya Dikshita. His work Tatwa Kaustu- 
bhaJs, directed against, the, arguments of the; Dwaitis, He - has 
written.seMeral works on Advaita, Mirnamsai, Dharma.Sastra 
etc.. His works on Advaita. are (li) Tatva^ Kaustubha (^) 
Advaita. Kaustuhha,and (3) Tatva Viveka Dipana, Vyakhya:. 
Amojig^his, works are 6. wxirksL on Gjrammar.and IS works, on 
Dharjna? Sastras. 

(To be continued)* 

Religious lectures" Held' during the month 1 of May 1957 
T. T. Devastlianams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

Date 1 Discourses given by . Subjects 

11-5-57 Sri P. Venkateswara.Rao. SRII KRISHNA LEELAOJ.. 
25-5-57 Sri P. Pbornachandra HARiKATHA.on.SrlKrishna?- 
Sekhara Rao tayabharamu. 

19, Royapettatt High Road, Madras 14. 

4-5^-57 Sri Vengalathur. Mani, RAMA JANANAM. , 

Sastrigal 

5-5^-57' Sri Suprabhatham by PRAYER MEETING.. 

Bagavathars 

7* Sri : Udayalur A. Raja- KANAYAZHI K'ODUTHAL 

gopala Sarma* 

7? Vidwatr Sri S-Wami A^LWA>R AMUDUI 

VenkateswaTanarrda; 

25 5?-&7i Vidwan Sri R. .a,. Bfaga- BIBB; on? SANKARAGHAKYA 

raja, Rao, AND;-HIS WQRKL 



fHNI>U3RELIGION. 
P. V. Ramanujaswami, M.A. 

is endowed with a highly developed brain and a mind 
y> which are absent in the animals. These along with his 
.erect posture which enables him to use his hands freely make 
him superior to the animals. He is not satisfied with what he 
sees around him and with the help of his mind thinks about 
what he -sees and tries to understand its nature and find out its 
origin. These thoughts of man, about the phenomena of nature 
constitute his philosophy and his conduct as regulated by these 
.thoughts, his religion. Thus religion and philosophy are inti- 
mately .connected with, each other and are in fact different 
phases of the thoughts of man regarding the phenomena around 
him. 

"^Religion is the recognition of a ;superhuman power far 'the 
bringing inlro exist encdaf. the .phenomena in and around ,us and 
'for their (regulation,. 3Bhat pow,er may be in the jfoim 0f a 
personal 'God^ or impersonal -agency.. Conduct .based upon the 
recognition of such a power is also religion. The definition of 
the relation betw.een man and the superhuman power is the 
essential problem of ^religion. 

Religion is essential sfor .man. Man feels dmite in this 
infinite oaniverse,. The universe baffles his intellect. He does 
not <feel :happy in >a luaiverse of which he is completely ignorant. 
sHe suffers smissry. Me is conscious of his mortality. He tries 
to escape from "all <these. iHe finds everything transitory in this 
world. He wants 'to get over the transitoriness and lowgs for 
everlasting existence, happiness ;and knowledge of the world. 
He knows ithat God is alll these and .seeks to rbecame like Him 
OTo,n;e <with Him. ;He is not satisfied -with .this world. 'He 
feelieves tiha* God. alone can make Mm godly. For this he needs 
religion. Science does not help him in , this quest. -Science 
cannot , go beyond or;peep behind the world of sensations. 

As the -constitution of man is uniform all over the world 
and as .every where he is faced with-tne same problems aboiit 
Ahe phenomena ahcxut Mm, .there .can '-be no race or nation 
without religion 'unless man is identical with the .beast. In 
every part of the -world .man "has .thought about the problems *of 
life and :shaped his own Religion (matkam). Even the most 
primitive people have their .religion. In this way -religion is 

mmversad. 
2 



20 T. T. D. MO3JTTHLY BULLETIN 

Certain practices and symbolisms have got themselves 
attached to every religion. They are of course necessary for 
social unity and outward recognition. But these should be 
clearly distinguished from the essentials of religion. According 
to the Vedic view, belief in the existence of God or a super- 
human power is the primary pre-requisite of religion. The 
existence of self which is felt by all sentient beings is also a 
postulate of religion. The feeling of dissatisfaction with the 
things of this world and disappointment at the mortality of 
existence produces an endless desire to attain God or reach the 
superhuman world which is the cause of his existence. The 
human being feels that he has been separated from God and 
aims at reunion with Him. God is the unifying, principle in all 
things and man desires to realise the inward being and become 
one with Him. The methods followed by him for this unifica- 
tion constitute the next essential of religion. These are the 
knowledge of tattva, hita and purushartha and their practice. 

Apart from atheism and agnosticism, which cannot strictly 
be styled as religions, there are several forms of religion, known 
as Monotheism, Polytheism, Pantheism and so on. Monotheism 
is belief in the existence of a single Godhead. Polytheism^ is 
belief in the existence of several Gods. Pantheism is the belief 
that everything is God and God is everything. Montheism 
again is of two kinds, Deism and Theism. Deism accepts a 
single Godhead but makes him external to the world he creates. 
No sort of relationship exists between the God and His creatures 
and the latter can never become one with the former. Theism 
presupposes not only a single Godhead but also his existence in 
the world he creates or evolves and not outside. Both embody 
a belief in a single j,God, but theism believes in revelation while 
Deism does not. 

As religion is concerned not only with the phenomena of 
this world but also with supersensory or superhuman concepts. 
Perceptic-n or inference cannot help us in understanding facts of 
religion. They are always revealed to highly gifted persons 
called Seers. This is called Intuition. So revelation is the only 
means of acquiring knowledge of God and our relation with 
Him. Revelation does not come within the reach of the 
experience of all people. It occurs only to those who by their 
wisdom and conduct have reached superhuman level. Such 



HINDU RELIGION 21 

people are only human by their form but superhuman by their 
knowledge and experience. The Vedas constitute the revela- 
tions of successive generations of Seers of ancient India. So 
they form the foundations of our religion. 

Our religion is the religion of the Vedas. The Vedas 
contain the revelations of our Rishis. So our religion can also 
be called the Arsha religion the religion of the Rishis. The 
term Hindu religion is a misnomer. Hindu was originally a 
name applied to the country. It is said to be a corruption of 
the word Sindhu. A country cannot have a religion but only a 
nation. The designation Hindu subsequently came to be 
restricted to the Aryas of North India. But the religion is not 
confined to them alone. So the term is inappropriate in any 
manner to our religion. Aryan religion is too wide a term in 
one sense and too narrow in another sense. Vedic religion or 
Arsha religion is a more appropriate term for our religion. The 
name Hindu Religion should be replaced by any one of these 
terms, preferably the latter. 

Although the Vedas form the basis of our religion still the 
foundations of our religion extend a little beyond the Vedas. 
It is accepted by all that our religion (dharma) is based not only 
upon the Vedas but also upon the Smritis and the conduct of 
the seers (sadacara) as well as the impulse of the trained mind 
(pravritti). The terms are very wide. The Vedas are said to be 
unlimited in origin but we have only a limited quantity of them. 
The other portion is lost for us. The Smritis are the sacred 
laws laid down by the Rishis who were well-versed in the whole 
body of the Vedas both the existing portion and the lost one. 
But for the Smritis, we could not have had access to tne contents 
of the lost portion of the Vedas. The Itihasas and the Puranas 
and the Agamas are considered to be equally authoritative as the 
Smntis. It is said that the Itihasas and the Puranas only 
supplement what is contained in the Vedas. The Itihasas are 
the Ramayana and the Mahabharata. The Puranas are eighteen 
in number. The Vishnupurana and the Bhagavatapurana are the 
two most important from the point of view of religion. The 
Agamas are two-fold, the Vaishnava and the Saiva. The 
Vaishnava Agama has two varieties, the Vaikhanasa and the 
Pancharatra. Sakta and Saiva are varieties of Pasupata Agama 



m T. T. D. 

The ^garnets are important for temple worship. The Sutras 
airs also considered to be as authoritative as the S-mr.itis because 
the latter are mostly based on them. The Sutras -describe vthe 
Vedic and household rites and the duties of mankind. In 
cases not covered by the Vedas and the Smritis, the conduct of 
the -Seers is to be taken as the law. ; By conduct we understand 
the normal conduct and not the exceptional acts performed by 
them under special circumstances. In cases where we do-not 
find any specific inductions or precedent as to the course of 
conduct to be followed 'by us, we may depend upon the impulse 
of our mind, which has been trained in several 'births ; ! but the 
mind should not be swayed by emotions. We cannot be sure 
of this and so we should -not resort to this course generally. 

The. religious practices are varied .and many. The ..first' 
.variety .comprises the Yedic rites called sacrifices. They are 
intended -to please the Gods ,who in their .turn satisfy the wishes 
.of the performers. It is clearly stated in the Bhagavadgita that 
men should satisfy the Gods by means .of the sacrifices and, the 
Gods, pleased thereby, contribute to the pleasure of the men 
in return. It is said in the Manusmriti .that -God ^created the 
animals and -plants for the purpose of the sacrifices. The 
animals and .plants that are killed iniand for a sacrifice attain 
superior .status in life and sosthere is no cruelty in sacrifices. 
There is another class of iDevas called the 'Pitris. ?Ilf tihey uue 
pleased, they bless their progeny with wealth, -.wisdom, longevity, 
happiness, 'etc. The sraddhas -or funeral rites. are prescribed for 
the -gratification of these Gods. The Yaynavalkyasmriti declares 
this fact. The study and 'recitation of the 'V:eda will please the 
Seers who have given it to us. They will consider their ftroubte 
o!f itransnaiiting the iVeda -toois amply ^rewarded if we study it 
and preserve it from loss. 

The practices, again., are .of three kinds, as daily practices,, 
occasional ^practices and optional practices. The .first ,tw,o.ar,e 
obligatory. Their performance not only absolves us .fcom .duty 
b.ut also } praduc.es positive sbenefit to u&. T-he .non-obligatory 
.practices ar.e prescribed to -attain rcertain 'benefits , and those who 
d: not .desire )those benefits, .need mat perform them. 
tiron-performanee does not produce evilltke that of the 
gatory practices. 



HTSHGT EBLIGION-. 23 

The- obligatory practices will wear the aspect of samskaras 
if they are performed on the ground that they are prescribed; 
but they will be helpful to attain moksha or salvation if they 
are performed in a dedicatory manner without any regard for 
tire result thereof. When they are performed in the latter 
manner, they turn the performer into a sthiiaprajna and He 
attains jnana and attains moksha by meditation on God. This 
is c called Kurmayogai 

There are other practices like Jnanayoga, Bhaktiyoga and 
Prapattiyoga. Jnanayoga is detaching the mind from the 
phenomena of the world and practising to pivot it always on 
God. It is not possible to attain this unless the sins are washed 
off by pious acts performed either in this birth or in previous 
births. Bhaktiyoga is incessant meditation on God brought 
about by intense love or affection. This too can be attained 
only as a result of Karmayoga either in this birth or in the 
previous ones. One who cannot practise even Karmayoga can 
attain salvation by completely, surrendering oneself to God and 
admitting one's utter inability to practice anything depending 
entirely on Him as the only, means to salvation.. He is. said to 
practise Prapattiyoga. But it is obligatory on all, irrespective 
of the 1 Yoga- or practice ttiey cho-ose, to- perform- the prescribed 
and* Uo> avoid- the prohibited duties. . 

It is not possible to decide the antiquity of our religion. 
As has been said it is based on the Vedas and the Vedas are one 
of the ancient literary records of the world, if not the most- 
ancient. That is why, our, people; said that the Vedas are anadi, 
eternal or revealed by God at the time of the creation of the 
world. So it is not possible to determine the antiquity of the 
Vedas. All attempts to determine the age of the Vedas have 
proved futile. A religion which is based- on* the- Vedas must be 
equally old. We may say that our religion is the oldest in the 
world. 

There>ara several, species in our religion, as. in every other, 
religion; as for, example, Vaishnavam, Saivam* Saktam,, Pasur 
patam, etc. These mainly depend upon the form of the deity 
a'dbpt'ed for worship and meditation and' some variations in 
tlte-nret'tlod- of worship- followed-. They are due to individual! 
predilections. For this reason they should not be considered; 



24 T. T. D. MONTHLY BULLETIN 

as different religions opposed to each other and so should not 
be made the basis for cleavages in society. They have all much 
in common and in essential respects they are all identical. 
They all accept the. authority of the Veda, the existence of God, 
the existence of souls, the dependence of the souls on God, 
desire to free from the ills of this world and attain union with 
God, salvation through the mercy of the Godhead, the existence 
of the other worlds, rebirth, karma or the effect of deeds, the 
same rules of conduct and ethical principles or atmagunas, etc. 
The differences are only outwardly and the essence of all is the 
same. Siva, Vishnu and other gods are only different aspects 
or conceptions of the same God. 



WHA 7 DOES THE PILGRIM SAY? 

14 S- '57 K. Narayanan, Veeravanallur. 




Qsiressr 

(ajsrff/f/josip 



usr&sr 
Qfir 



RIDS er&JeOrr Q&etieuQpLO (&jtfiiBeta& O^gOau^jpto seoaru}.u 
urrtLi @ea>is^u>. ^>jpgii-.&sr Q^euehjSireor ^i^etvffs&r Q^UJIL/LO a-^aS 
ear(ea)&) ersarssrQa/sar^a/ Qfir&)e\>(yiiJf.uJir^i. (j&*& uzrrjslrfl 
Lo 108 $BJUJ Qp&iEi&etftgiiu} SeoL-itJirgi. ^^u^/so epssrjffeti 



5ra)6\)fl"ii C. 



MANICKAVACHAKAR : THE RUBY TONGUED SAINT. 
~~v~, P. B. Ramachandra Rao, B.A. ~~ ~ 

H$P ANICKAVACHAKAR is one of the greatest Saiva Saints 
eJ^fb and a devotee of Lord Siva. He is one of the four 
Samayacharyas, the others being, Sambandar, Sundarar and 
Appar. The songs of Manickavachakar stir the human emotions 
to divine ecstasy, and they are held in very high esteem. It is 
believed that his songs were uttered by Lord Siva himself. 

Manickavachakar was born of Brahman parents in the 
ancient Pandyan Kingdom Madura, in South India, in a place 
called Tiruvadavur in the fifth century. He was also known as 
Vadavurar. Before he completed his sixteenth year he com- 
pletely studied the Saiva scariptures. His love for Siva was so 
intense that he composed many hymns in his praise. His extra- 
ordinary genius and learning spread far and wide and the 
Pandyan King, Arimardana Pandyan, sent for him and appoin- 
ted him as his Minister. When thus this saintly man was put in 
amidst luxury, revelry and all happiness and royal honours, he 
did not forget his one ideal, that of love for Siva. He fully 
realised that all the material happiness were only never abiding 
and dangerous. He believed that all such happiness only 
recede him farther away from Lord Siva. Yet he was most 
devoted and loyal to the King whom he had to serve by force 
of circumstances. He felt great pity and compassion for the 
toiling multitude and wanted to release one and all from the 
cycle of birth and death. 

One day a messenger informed the King that splendid 
horses had arrived at the port and that he might select the best 
of them for himself. The King thereon asked Manickavachakar 
to go with money and buy the best steed for the Palace. Under 
the command of the King this saintly person started with a 
large treasury. 

God always sports amidst his own devotees. Lord Siva 
felt that it was time to incarnate on earth to redress the suffer- 
ings of mankind. He came down in the shape of a Brahman 
teacher and accommodated himself in a big grove under the 
shade of a kurunta tree at Tirupperundurai. Manickavachakar 
while passing along the grove learnt that an excellent saiva 
teacher had settled nearby. As he had a great attachment for 



26 T, T. D* MONTHLY BULLETIN 

Saiva teachers- he. instantly forgot his official business and the 
royal command. In his enthusiasm to see the guru he went 
into the grove. When he saw the Brahman teacher he felt a 
deep- stirring that the teacher was no other than the Lord* Siva 
himself. He at once prostrated before him and held 1 his feet 
firm. The guru was struck with the- sincerety of the Minister 
and initiated' him as a Jivanmukta (one that attains release with 
the- human- form)i The Minister thus became the disciple of the- 1 
teacher, discarded' all' the princely robes and transformed himself 
into a mendicant with, ash smeared body. He gave away all 
the money which the. King, gave to hin% for the purchase of 
horses, to- the poor and the needly, and reconstructed a Siva- 
temple which* was in dilapidation^ At, the- feet of the Guru he 
learnt the great Truths and tke way/ to realisation. , 

The followers of the Minister saw this wonderful metainor- 
, phosis and went back to the King and related 8 all that had 5 
Happened. The King became enraged and at once ordered that 
M'anickavachakar should return, and the Minister sent words 
through the messenger who bore the command that there was 
no King on earth except Lord Siva and that he was not afraid 
of 'any one. But the guru induced Manickavacliakar to go to 
Madura and say to the King that the horses would' be arriving 
on a particular day and provided him a retinue and a ruby 
stone. Manickavachakar arrived at' the royal' court under the 
spiritual guidance of the Brahman teacher and openly declared' 
to the King, " OKing, the horses are- arriving.'" But the- King* 
would not believe him and in his paroxicism of fury threw him 
into; the, prison. 

The Guru who was far away from the Court visioned the 
sufferings of his devotee and desired, to' relieve him of, his dis- 
tress.. He, gathered a, large pack of jackals,, transformed, them 
into fine steed and sent them to the Royal Court with his 
disciples as syce,, and himself rode in front of -them as the 
merchant. The, King to his amasement saw the merchant and 
the horses and could, not believe, his own eyes., The. merchant, 
said to, the King, " O, King,, these are the. horses that your 
Ministec bought. Take them." The, King was immensely 
pleased, gceived that he.' had -committed great, folly in having, 
i imprisoned: the Mdaistec: wJh.o was innocent.. He; instantly 



: THE RUBY TONGTJED SAINT 27 

ordered for his release from prison. The horses' were then 
locked in the stable. 

The whole night the, city of Madura was filled with howls 
and yells of jackals in the stables and before dawn the animals 
fled away. By some miracle all the horses that were locked up in 
the stables were transformed into jackals and their yells filled 
the city with fear. The King enquired into the wonderful 
happening' and learnt of the trick played by his minister. He 
instantly- ordered that the Minister should be imprisoned and 
put to torture under the burning sun-. 

Lord Siva saw the poor- plight of. his disciple. He caused 
a great flood in the river Vaigai. The river water rose so high, 
as;ta. submerge the whole city. The King saw this unusual 
happening and ordered; that every one in the city should bring, 
a basketful of mud and. throw it. on the banks of, the river as a 
means of protection. While all people obeyed the order one 
old weather beaten dame could not obey and she was searching, 
for help from some body. Lord Siva saw the woman and 
transforming himself into- a labourer' offered to help' her. The 
Kingi from a distance saw the man trying to help the* woman* 
and going near him gave him a blow with his stick. The' 
labourer threw the basket and stood silent. The blow given tto 
th' labourer was felt by every one in the city and each began tso 
roarin paim The^Kinghim-self felt the pain. He- then realised* 
that" the labourer was: Lord: Siva? himself and at once fell at hiss 
feet for mercy. The= King learnt? the= greatness' of Maaieka~' 
vachakar from the labourer. He then- ordered the release o 
the Minister. 

A change came over the King after the incident. He felf 
that he wassnot fitrfco tule and; entreated! the! Minister to> take 
charge; of! the kingdoms.. The Minister refused, and. retired' 
himselfiinto the grove where Iword Siva:, was; incanraite in. thes 
fjQian of ai teacher'.. He was, disappoinie.di for the. leacher ' had: 
disappeared hasviog- given-instructions, to his disciples: to establish} 
and: spread! the faith o Saivisnv througiiou.* ttie,landi The gift, 
of. camjyosing songs dawned upom the Ministerr and the Ministec 
b.ecams;a yogL wan.deriog from. place: to place;, singing dfcvational 
songs and: hymns.i in praise.- of Lord.Sivat He: left, for, Tirup- 
perundur-ai' to lead, a stall; and silent life.- and there began to 
glorify Lord Isvara. in- Ms hy.nms; His outpouring, s 



28 T. T. D MONTHLY BULLETIN 

the Lord, that he called him Manickavachakar, he whose 
utterances are like rubies. In his hymn he states : 

" O Lord, I do not desire fame nor wealth. 
I do not desire the earth nor the heaven. 
I have discarded those who dislike Siva. 
I have now touched the lotus feet of the Lord 

of Tirupperundurai. 

I will not release his feet from my fold nor will 
I keep him away from my heart." 

Manickavachakar visited holy places like Tirukalukundram 
and others and finally came to Chidambaram, the above of 
Lord Siva on earth. At this place Lord Siva danced in 
ecstasy and to his heart's content. Here Manickavachakar 
settled himself and composed many verses of which Kanda 
pattu is famous. He finally merged himself in to God's own 
existence. 

At this time came from far off Ceylon a Buddhist monk 
accompanied by the King and his daughter. In the religious 
controversy between the Buddhist Monk and Manickavachakar, 
the latter won and made the missionary quite dumb. At this 
the Buddhist King said, " O saint you be made dumb the man 
who till now spoke. If you can, will you by your powers make 
my dumb daughter speak." At this Manickavachakar sought 
the help of Lord Siva and by his devotion restored the power 
of speech to the dumb daughter. The King, the Monk and all 
his followers fell at his feet and converted themselves to Saiva 
faith. 

At this time Siva in the for'm of a devotee requested the 
Saint Manickavachakar to permit him to write down all the 
songs as they poured out of his mouth. Thus the devotee 
collected a thousand songs and carried them to celestial abode. 
However on earth was also left a great scripture under the 
name Siva-gnana-bodham,in which is embodied all Saiva truths, 
and this was found near the image of Siva in Chidambaram. 
The devotees saw this book and rushed to Manickavachakar for 
explanation, but the saint only pointed out to them the glorious 
and compassionate image of Lord Siva in the form of Nataraja. 
After this the Saint finally attained release in this shrine. 



MANIOKAVAOEAKAB: THE RTJBT TONUED SAINT 29 

Saint Manickavachakar lived only for thirty two years. 
Among his works two are prominent, Tirukkovai and Tira- 
vachakam. He was one of those gnanis who proclaimed that 
man should live to the benefit of humanity. Love of humanity 
is compared to the divine love and this we have in Tirukkovai. 
Tiruvachakam is one of the greatest works in Tamil literature. 
Hearts move and men are enraptured when reading these works 
of wisdom. 

WHAT DOES THE PILGRIM SA Y ? 

21 5 '57 Sri A. K. D. Venkata Raju, B.A., B.L., 
District & Sessions Judge, Vellore. 

I visited Tirupati and Tirumala on the 16th instant and 
returned here on 18th after making a pleasant stay of two days 
there. 

My previous visit to Tirupati was about 6 years ago. What 
a tremendous improvement the place has undergone in every 
respect, adding to the convenience of the pilgrims. The shrine 
is made very attractive to the pilgrims, who, I can say, are in a 
debt of gratitude to the Temple Administrative Authorities for 
all the good done by the latter. 

TIRUMALA-TIRUPATI DEVASTHANAMS 

INFORMATION SERVICES 

at 19 Royapettah High Road, MADRAS 14 

at Sri Srinivasal Balaji Bhavan, Himayatnagar Road, 

HYDERABAD (DECCAN) 

at 14 Jaya Road, Bambalapitiya, COLOMBO 4. (CEYLON) 

. at Sri Venkataramana Temple, MANG-ALORE (S. CANARA) 

at Venkatesh Mandir, No. 80-84, Fanaswad! BOMBAY 2 

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-I 
at Silver Jubili Park Road, BANGALORE-2. 

Serve the pilgrims and the public guide the 
devotees in regard to the performance of vows to 
Sri Venkateswara. Arrange transport and accom- 
modation facilities at Tirupati & Tirumala. Sell 
Devasthanam Publications, religious and guide- 
books and Sri Venkateswara pictures at cost price. 

A WAIT OPENING SHORTLY OF 

FURTHER INFORMATION CENTRES 
AT MADURA, DELHI, CALCUTTA and other places. 



1... Please REMEMBER- that.Tir-umalai-Hill: is,- a>, very, sacred placa ud 

Sree- Venfcateswaraj a. powerful, force. 
2;.. Jflease KESBECT ancient customs ami", established^ uyagss}, when; 

y,i iu- are on the:: Hiils. 
31 WEA S R NO' BOOTS 1 OR? SHOES** swrt of penance. Th j HW area 1 is 

<?onsiderdj Holy. 

4. WEAR NO FLOWERS all flowers are for God only. 

5. AVOID SMOKING, or cacryting:: any; article; fonsmokiiigi, 
6-1 AVOID SMTXIN^ chawing, bstel aaad tabasco.. 

7. AVOID TsAKINK MEATi,, fishi, e^gs., flash,, "IE- drinking toddy or 

arrack or any, other intoxicant. ' 

8., TAKE. BATH and wear clean clothes hefora you enter the shrine. 
9. AVOID RUSHING in for darsanam arid take your cuance in. ihs 

Queue and allow chance for every one. 

10. AVOID LOUD, CONVERSATION or demonstration which would 
derogate the* solemnity of worship. 

1-1.. R-ESPEdT, AND PROMQXE the-^ senlimsnts. of {?ilgr.inia. 
1(2;. BEWAIRE. OT BojUSi PAND.A& or (ialaJik who, awe' likeljv tv>) mislsHrfi 
you in tbe performance of your vows- and: disposal of offerings; 

13. GIVE. YOUR OFFERINGS in the ) emple Office, and demand 
receipts. 

14. DEPOSIT ALL YOUK Hundi offerings in the Hundi or Koppera 
at the Bangaru Vakili or Golden gate. Otherwise, your vows 
wiHi not be'fulnlltedi, 

15. A*SK FOR. AND OBTAIN all information and' particulars- from 
i he. Pilgrim, Guides, Choultry Superintendents, and". Temple 
Managers Tthey are ahiiays at y,our service.. 

16 F0'HWA.RD^ COMPLAINT or suggestion to the* Executive, Officer, 
T. 1'. Devaithananis for action and 1 it. would be. promptly 
attend ed to 

JV.B',-. Contributions of articles not more than a foolscap page- oj* typewritten 
matter in English on Sree Venkdteswara. and the experiences of tHe 
YATHRA will be gratefully accreted by the: EDITOR, from the,, 
devotees- and: pilgrims tor. Tirum&Ia:, The: articles are- not returnable- 
The- Editor r-est ves the iaght,to include*, alt^r, modify- or refect, them 
as tim& Mid spjtxce will permit 1 ., ' ; 



At reduced prices othe? concessions also. 
LIMITED COPIES ONLY AVAILABLE. PURCHASE TO-DAY. 



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y. Sri .Annamachuryula Charitrarau 

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ii T. T. D. MO1TTHLY BULLETIN 

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55. Prapanna Parijatam (Sanskrit) ... 15 

56. Balabhagavatam (Telugu) 3 12 

57. Srinivasa Vilasam (Telugu) 

58. Koil Olugu: (in English) By T. S. Parthasarathy 12 

59. Sri Venkateswara Mahatmyam ( Felugu prose) ... Q 8 

60. Thiruvengada Sthalapuranam (Tamil prose and poetry) ]. 8 

61. do. (Tamil Prose only) ... 8 

62. do. (Kannada) 8 

63. do. (Hindi) -- 8 

64. Sri Venkateswara Sathakam (Telugu) ... 8 

65. do. Suprabhatham (Sanskrit) ... 2 

66. do. (Telugu script or Kannada) ... 2 

67. do. (Tamil script) ... 1 

68. Sri Venkatesvara Suprabhatam with word for word mean- 
ing and short commentary in Tamil and Telugu each... 6 

69. Aiwar's AruHchchfiyal^al on Thiruvengadamudaiyan 
(Tamij script) ... 4 

70. Sri Venkatesvara Laghu Kritulu (Tel). ... 1 8 

71. Sri Venkatesvara SaJiasranamam with Ashtotharam (Skt.) 10 

72. do. (Sanskrit and Tamil) ... 1 

73. do. (in Telugu script) ... 6 

74. do. Stutiratnamah (Tel.) Vol. I. ... 1 2 
75.' do. (Telugu) Vol. II. ... 2 
76 Aiwar's Mangalasasana Pas uraros with Commentary (in Tamil) 3 
77. Sringara Sankirtanalu : Vol. Ill 2 
7B. do Ed. by late V. Prabhakara Sastri. ... 2 

79. Adhyqtma Sankirtanaiu : Vol. VI ... 2 

80. do. Vol. XI -. 5 

81. Songs of Tallapaka Poets with musical notation by Sri 

R. Ananthakrishna Sarma Vol. I 3 

82. do. n ... 3 

83. Kasyapa Samhita 30 



LIST OF PUBLICATION Hi 

Rs. A. 

84- Bhrigu Samhita ... QOO 

85. Isavasyopanishad 20 

86- Keuopanishad 10 

87- Kathopanishad - 3 12 

88- Prasnopanishad 2 12 

89. Minor Upanishad bashya (Sanskrit only) ... 6 

90. A Glossary of Indian Philosophical terms (Sanskrit & 
English) ' ... l 4 

91. Psychology (Telugu) (Out of stock] 2 

92. Theory of Knowledge in the Philosophy of Sri Hamanuja 5 Q 

93. Idea of God - by Dr. K. C. Varadacbari (English) - 3 

94. Suvarnasaptati Sastra (Sanskrit) 3 

95. Dharma Sastras and Dharma Sutras by Sri K. S. Rama- 
swarm Sastri - 012 

96. A Handbook of Hindu Religion (English) ... 012 

97. Nityanusandhanam Telugu Script (Tengalai) --- 10 

98. do. (Vadagalai) 8 

99. Tiruppavai (Tamil or. Telugu) - 2 

100. Cfaittira Tiruppavai (Tamil) --20 

do. (Binding) - 30 

101. Chitramula Thiruppavai (ia Telugu) - 2 

do. (Binding) - 30 

102. Stotraratnaraulu (in 1'elugu script) ..- 10 

103. Srirangam Vaikuntha Ekadasi -- 012 

104. Tiruvaimozhi Ahapporul pasurams Parti T. (withEdn. com.) 

105. Tirukkural (Kamattupal) Tamil (Out of stock) 20 

106. do. (Porutpal) do. -- 4 

107. Rupakaparisuddhi (Sanskrit) l 

108. Bharatakosa- (Sanskrit) - 22 

109. Andhra Kuvalayanandamu (in Telugu). ... 3 12 
HO. Dasarupakam (in Tamil) - 3 8 

111. Subhadra Kalyanarau 12 

112. Ralacharitam (a Tamil Sanskrit Hraraa) ... 12 

113. Ashtangayogasaramu (Telugu) ... 1 

114. Manimekhala (Te.ugu) by Pandit Sriramulu Reddi ... 2 12 

115. Chakshushiyam (Sanskrit) - 1 12 

116. Ethiraja Vijayam (a drama) (Sanskrit) 4 

117. Mahabharatam : by K. S. Ramaswami Sastri (English) .. 1 4 
118 Tirupati Dcvasthanam Epigrapbical Report 4 

119. Tirumaiai Tirupati Devasthaiam inscriptions Vols. I, II, 

III, IV and V each -- 3 

120. do. V ol. VI Parts! and II each 3 

121. A Study of Hindu Iconography: By T.N.Srinivasan (Eng.) 5 

122. Rasavivekam (Sanskrit) ... 4 

123. Exerpts from Potana's Bhagavatham by A.V.S. SarmaXE-) 1 8 

124. Vappoli (A Tamil prosody) ... 3 8 
1 25 Siddhantha Thraya Sangraha (Tamil) ..,10 



LV T. T. iVMONTHLlT BULLETIN 

Tirupati Yatra Guide Books , Rs. A. 

1. illustrated English Guide Book Tirupati. ... i Q 

2. Ail-About Tirupati (A pictorial guide book) - 3 

3. Tirupati-Yatra (in Telugu) ... Q g 

4. Tiropati (Guide books in Eng., Tamil, Kanarese and 
Hindi languages,) each. ... 4 

Sri Venkaiesvaffa Pictures 

1. Sri Veakatesvara 20"X14" ... i Q 

2. Sri Venkatesvara & Padmavati 14"X 20" .. 1 

3. Sri Venkatesvara or Do. 14"X"10" .. Q :\Q 

8 

lj 

5 8 



4. Do. 

5. Do. Do. 7"X5" 

6. Sri Venkatachala Mahathmyam in pictures 



Books in Print 

1. Bhavaprakasika by Sri Rangaramanujamuni (Sanskrit) 

2. Kadambarikathasara 

3. Kcnopanishad ( Reprint) 

4. Andiya Katha 'by Pandit Sriramulu 'Reddi (Telugu) 

5. Thiruvengadamudaiyan Pasuraras with com. 

6. Vrikshayurvedam 

7. Ramanataka Vimarsanamu ,, 

8. Suprabatham iu ( Telugu with com.) Reprint 

9. Annamacharya Charitamu (Reprint) 

10. Thiruvaimozhi Ahapporul Pasurams Part II (Tamil) 

11. 108 Tfairoamangal (collection from Bulletin) 

12. Thirukkural Kamathupal & Porutpal (Reprinf-) 

13. Idea of God by Dr. K. C. Varadachari (Reprint) English 

14. Dayasathakara with commentary (Telugu and Karmada) 

15. Siddhantha Thraya Sangraha (Telugu) 

DISCOUNT AND CONCESSIONS 

The T, T. D. Ephigraphical reports and T T. D. Inscriptions Vols- 
JUo V and VI (1) and (2) total eight books will be sold at a conces 
sional price of Rs. 10/ per set for the public. 

The Annamacharya Sankirtanas and Tallapakam works, whenever 
they are purchased in the set of six vols. 25% discount will be al lowed. 
For the Educational Institutions and Public Libraries also for 
,the j-egisterod bonaf ide book sellers, 25 fj sales commission will be 
allowed on the above rates, in the case of the purchase made to 
ihe .value of Rs. 100/- of more or 100 items of each time. These 
concessions will apply only for items 1 to 121 enumerated alone and 
not to pictures, guide books etc. JFor the pictures and guide books 
only 12M a % discount only .will be allowed on purchase of 100 copies 
and more in each case. 

^Copies can be had of:-l. THE EXECUTIVE OFFICER, T.T. Devasthanams, 
Tirupati-(S. India) ; 2. X. T. D. Book .Stall in New Choultry, 
Tirupati; do. 3. do. in Tiiumala. 

4. At Higginbothams Stalls ; & 5. T. T. D, Info*matian Centres. 



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AN OPPORTUNITY 
Tirupati Devasthanams are taking up the works of 

Regilding of the Ananda Nilaya Vimanam 
of Sri Venkateswaraswami Varu at Tirumala. 

Bhaktas, are requested to contribute Gold & Money 
and associate themselves in the' Kainkaryams. Contri- 
butions may be sent to the Executive Officer, Tirumala- 
Tirupati Devasthanams, Tirupati, S. I. 

*.+ FOR THE ATTENTION OF THE SUBSCRIBER +, 

! Subscribers are kindly requested to note that the 

(bulletin copies will be posted only on the 10th of every 
month and not in piecemeal. Those who become subscri- 
| bers or renew their subscription, after the 5th of a month, j 
will get copies of the bulletin only after the 10th of the * 
succeeding month and not earlier. 



(Continued from last cover page.) 

Date Name and Address. Sevas. Amount 

Ks. 

11 Sri K. S. MoortKy, Tiriipati. Kalyanotsavam 500 

., ,, M. RamakrisKna Rao, Mysore. do. 500 

,, ,, H. Narayana Rao, AnantKapur . do. 500 

,, ,, S. Raja,opalan, "Madras. do. 500 

14 ,, E. V. Krishna Rao ; Gtmtur. do. 500 
,, ,, Nanakram Ba,Kavam, Hyderabad. do. 500 
,, S. V. S. Mani, Reni?vunta. do. 500 

15 Smt. H. Sriran&ammal, Mysore. do. 500 
Sri P. Kcmda Reddy, Nandi Katkur. do. 500 
,, ,, Mahadeva Iyer, Gopichettypalayam. do. 500 

16 T. V. Govinda Rao, TricKy, do. 500 
,, B. K. Yelbusi, Bafcalkat. T. Cl. BraK. 1,500 
M Smt. Jayammal, GopicKettipalayam. Kalyanoisavam 500 

17 Sri K.VenkatasubbaiaK & Son. AnantKapur. do. 500 

18 ,, M Venkatram-daK, Tenali. do. 500 
,, B. PadmanabKa Rao, CocKin-2. do. 500 
,, ,, R. S. Srika-ntam, GopicKettypalayam. I Cl. BraK. 1,500 
,, G. D. Darwarkaram. Mysore. II Cl. BraK. 750 

19 J. V. Narasina Rao. Hvderabad. do. 750 

B. Ran&aiaK, Secunderabad. Kalyanotsavam 500 
CKenna Reddy, Hyderabad Dt. do. 500 

C. Ramanuja Iyen%ar, Mysore. II Cl. BraK. 750 



20 
21 
22 



. 

Govhidas Mukundas Malani, Secunderabad. do. 7 

K. Sriram, Nafepur-1. Kalyanotsavam 500 

23 Venkana Gowda patKy, Belfeaum. I Cl. BraK. 1,500 
V. D. Hublikar, DKarvar. Kalyanotsavam 500 

, S. N. Ramaswamy, Madras. do, 500 

CK. M. G. Malari, Secunderabed. do. 500 

24 Sri J. Veukataramanuja CKetty, Madras-1. do. 500 
,, R.Narayanaswamy Naidu, RavuducKeri. do. 500 
,, Y. Siddappa, Bellary. do. 500 

25 ,, G. KannaiaK, Madras. do. 500 
,, P. V. Ramaswami Goundar, Coimbatore. do. 500 
,, ,, K. A. Venkatraman, Madras. do. 500 
,, ,, K. Srinivasan, SankandurJ?,. do. 500 
,, TKe Lotus painting works, Bombay. do. 500 
., Sri Dasiramja Kotima, Woran^al. II Cl. BraK. 750 

26 ,, N. M. Ramaswamy, Ban,alore-2. I. Cl. BraK. 1,500 
,, Smt. SeetKabai, Gulbur&aK. Kalyanotsavam 500 

27 Sri K. RaiKakrisKnan, Secunderabnd. do. 500 
,, ,, K. E. CKakravartKy, Bombay-19. do. 500 

28 ,, A. Rami-swamy, Hyderabad. do. 500 

29 Smt. Premakumari, Quilon. do. 500 
,, ,, Kusmuakumari, Secunderabad. do. 500 
,, Sri M. S. Na?yak, Madras-28. BraKmotsivam. 1,500 
,, ,, Babu Motus, Secunderabad IT Cl. BraK. 750 

30 ,, KrisKna BKat, Quilon. N. Kanuka 1,140 
,, ,, do. Kalyanotsavam. 500 

31 , Amntpur Appa Rao, Barapur. do. 500 
,, ,, RamacKandrappa, Gtilburfta . do. 500 
,, ,, R. BalakrisKnamenan, Coimbatore. do. 500 



T. T, DEVASTHANAMS, T1RUPAT1 



2i / en \ Tiruclianur Sri Sundararaja Swami Avatharotsavam. 

23 6 57 Tiruchanur Sri Krishnaswami Vari Floating festival 
24 6 57 Sri Sundarsrajaswami Vari 

25 6 57 Sri Krishna Pushkaram 

27 fi'-Z^ j Tiruchanur Sri Padmavathi Amma Vari ,, 

16 7 57 Dakshinayanatn Tirumala Sri Vari Anivara Asthanam. 

108 5 Upakarma 

11 8 57 Tirumala Sri Varaha Jayanthi 

19 - 8 57 ,, Sri Gokulashtami Asthanam. 

28- 8 57 Vinayaka Chathurthi 

List of Grihasthas who performed special Arjitham sevas 
during May, 1957 in Sri Venkateswara Temple, Tirumala. 



Date Name and Address. Sevas. Am unt 
Rs. 


1 Sri T. S. Srinivasa lyen&ar, Tanjore. Kalyanotsavam 


500 


2 , B. Narayana Pai, Alwaye, do'. 


500 


,, , T.|Srmivasa lyenfear, Tanjore. do. 


500 


3 , Sankarlal, Pandaripur. do. 


500 


)i . T. LakstiTnan-kuta, Bombay. do. 


500 


,, , B. Appa Rao. P. T. Madras. do. 


500 


4 Smt. Rajammal, PollacKy. II Cl. Brah. 


750 


,. Sri Ve-nkatakrishnan, Madras. Kalyaintsavam 


500 


,, Dr. S.V. Rama Rao, RoLertso-npet, K.G.F. 'do. 


500 


,, Sri B. Ja&adeswaraia.h, Sectmderabad. do. 


500 


,, 


G. S. Narasappa Chetty, Bellary. II. Cl. Brah. 


750 


5 


D. R.^Sundarain. Madras-17. Kalyanotsavam 


500 


ii 


B. Srinivas, Sectmderabad. N. Kanuka 


1,101 


,, 


B. V. Venkatesaian, Ba-agalore. Kalyamtsavani 


500 


6 


B. Chabid Das, Ban&alore-l. do. 


500 


11 


R. Padma-nablaa Rao, Coimbatore. do. 


500 


i 


P. Srinivasa Rao, Coimbatore. do. 


500 


7 


N..,Narasimlia lyen^ar, Hyderabad. do. 


500 


8 


A. Rama Sastry, Cochin-2. II Cl. Brah. 


750 


n 


R. Venkatramaiah, Mysore. Kalyanotsavam 


500 


11 


Ananthaprabhu, Cochin-2. do 


500 


11 Smt. P. Aura&amma, Visakhapatnam-2. do. 


500 


Sri P. CKandrasekhara Reddy, Allur. do. 


500 



(Continued at previous page.) 



Printed at T.T.D. Press. Timpati and published by Sri C. Anna Rao. B.A. 
Executive Officer. Tirumala-Tirupati Devasthaatns,Tirupat/i- 8-6-57- 




>!. VIII 



JULY 1957 



No. 7 



ft^^p^w 3ZZSF3R. *:$ *, 

"' _ j,-"^, **2i **>/T *^H $!;* ** ifeg I/ * fc ,* " *" J "^' T *~^' * a" 1 

*"*! "*** ' * C*.""""** * *** ^E * "y? * t jSJ&t * "**-d^ "* "-*>* * * f*^ ^ *^ "JvJ'"*"*'. l S l l*w^ 

"4%; J i' TfZT, -;' -K^ii^Vr^ 




An aerial view of Vijayawada from Kanakadurga Hill. 

The most important place during the Krishna Pushkaram which has occurred 

from 21st June to 2nd July after a period of 12 years. 




PAKT1C ULARS ABOUT' T I.K UM ALA. 



. : Height 2820 Feel above sect level. 
1 emperature : - Maximum 94 Minimum 6O r 
Rainfall 4O" Population : 400O 



FP2OM TE1V3FLES FOR MAY ti 

Rs, A. P. 

1 Sri Venkateswaraswami Temple. Tirumala 3,41,232 5 9 

2 Sri Padmavathiamrraa Temple, Tirucharaur 2,523 3 
3. Sri Govindarajaswami Teraale, TiirupatI 3,790 5 10 

4 Sri Kothandlat'ama&wami Temple, Tirupati 396 3 

5 Sri Kajjileswaraswarai Temple, TirupatS 221 12 

Total -- 3,48,163 13 7 



MAY, 1957 

of pilgrims, accom- f at Tirupati -- 33,901 
modated in the choultries t 

in the month : I at Tirumala - 36,759 

Number of pilgrims, who availed ( Adults -- 59.896 
T.T.D. 1 RANSPORT FACILITIES i 

to Tirumala in the month : | Children --- 9,896 



3. 5, 9. 



Vol. VIII JULY 1957 No. 7 

NEWS FOR'THE MONTH OF JUNE, 1957 

.<SJpHE meeting of the Board of Trustees>f Tirnmala-Tirupati 
Jk- Bevasthanams, was held on the 15th June, 1957 at 
Tirumala, Sri A. C. Subba Reddy Chairman presiding. Sri 
R. Nathamuni Reddy, Y. Subba Rao, A. Venkataramaiah and 
P. Suryanarayana attended the meeting. Sri C. Anna Rao, 
Executive Officer of the T. T. Devasthanams was present. 

The Board approved a scheme for the formation of an 
Editorial Committee for inviting articles and offering sugges- 
tions to make the T. T. D. Monthly Bulletin more popular and 
attractive. 

The Board approved the Budget estimates (revised estimate 
for F. 1366 and estimate for F. 1367) prepared by the Executive 
Officer. 

The Board decided to increase the strength of the vehicles 
in the Transport Department by adding six more Diesel driven 
chassis of 105 H. P. 6 Fargo 165 W. B. Full forward model 
buses, one Willys station wagon and one plymouth sevoy 
costumes four door suburban.. 

The Board required the Executive Officer to address the 
Government fortaking steps to establish a Zoological garden 
at Tirupati in the light of the scheme prepared by Sri B. V. 
Ramanujulu, Superintendent, Madras Zoological gardens. 

The Board sanctioned enhanced payment of wages to the 
scavengers with effect from 1st June 1957. 



X \ \J J V 

In view of the 'Flu * epidamic prevalent in the town of 
Vijayawada and the suburbs, the arrangements made for 
publicity by T. T. Devasthanams for Krishnapushkharam, had 
to be cancelled as required in the Railway and Government 
notifications. 



4 T. T. D. MONTHLY BULLETIN 

REVISED BUDGET ESTIMATE FOR FASLI 1366. 

The Receipts as per the revised budget estimates are 
Rs. 81,80,732 and the expenditure Rs. 79,92,710 leaving a 
closing balance of Rs. 1,88,022, which will be the opening 
balance for the Budget Estimates for Fasli 1367. 

Against the sum of Rs. 40,01,800 provided in the Revised 
Estimates for Fasli 1365 under Ordinary, the actual receipts 
were Rs. 47,90,436. The increase is due to increased 
revenue of over Rs. 3|- lakhs under Kanuka and Arjitham 
receipts and about Rs. 3 lakhs under Bus Transport and about 
Rs. 60,000 under the remunerative enterprises of the Canteen 
and T. T. Devasthanams Press. 

In the Budget estimate for Fasli 1365, it was proposed to 
meet capital expenditure by converting Investments to a tune of 
Rs. 25 lakhs. But on account of the increased receipts over the 
anticipated revenue it was not found necessary to convert any 
of the investments. Further investments to an extent of. 
Rs. 3 lakhs were made during the fasli. 

The Electricity Department was handed over to Govern- 
ment with effect from 22-5-57 and while handing it over a 
sum of Rs. 3 lakhs was paid to meet works undertaken prior 
to handing over and this sum together with the previous 
loans amounting to Rs. 9.89 lakhs is repayable in 1962. 

BUDGET ESTIMATE FOR FASLI 1367. 

The closing balance in the Revised Estimate for F. 1366 is 
Rs. 1,88,022 and this is adopted as the opening balance for the 
Budget estimate for Fasli 1367. 

Against a provision of Rs. 36,82,460 under "expenditure 
Ordinary" in the Revised Estimate for Fasli 1366, a sum of 
Rs. 51,56,650 has been provided in the Budget estimate for 
F. 1367. The increase is mainly due to the provisions made for 
Contribution towards construction of a Hospital of 300 beds ; 
Dr. Mody's Eye camp ; for increased Paditharams for Arjitham 
sevas ; increase in Electricity charges, under lighting; payment 
enhanced Dearness allowance to the staff ; the establishment 
of a Botanical garden and a Zoo, and other items. 



T. T. D. MONTHLY BULLETIN 5 

EXPENDITURE CAPITAL. 

Most of the works sanctioned by the Board of Trustees 
from time to time and taken up for execution were in progress. 
Provision has been made in the Budget estimate for F. 1367 
for an expenditure of Rs. 28,06,000 on Capital works. In view 
of the additional items of expenditure falling under *' Ordinary " 
no surplus balance has been left over. Taking the capital 
receipts of Rs. 3'39 lakhs into account, there is a deficit of 
about Rs. 20 lakhs which has to be met by conversion of 
investments. The total investments (Ayan Funds) stand at about 
Rs. 42 lakhs including loan given to Electricity Department. 

The S. V. Oriental Institute was handed over to the S. V. 
University and investments to a tune of Rs. 6,25,000 were pro- 
posed to be transferred to the Universityd and provision has 
been duly made for this. 

The following capital works have been proposed to be 
executed during the fasli year. 

CAPITAL WORKS PROPOSED FOR EXECUTION IN FASLI 1367. 

Particulars of work Rupees in lakhs 
Acquisition of sites around Swatni Pushkarani and 

the temple m ... 0-50 

Staff quarters, Tirumala ... \>\$ 

Vimanam works and renovation ... 5.00 

Vahanams renovation ... 0-20 

Zo ... 0-55 

Botanical gardens ' ... 0*55 

Choultries at Tirupati & Tirumala ... 8-00 

Overhead tank, water supply new choultry ... 0-30 

Laying pipe lines for water supply ... 0-30 

Construction of Elephant stall and dairy farm ;.. 0-42 

Drainage scheme ... 0-50 

Papavinasanam Road ... 1-00 

S. V. High School, Vellore Additional block ... 0-05 

S V. College for men ... 2-00 

S. P. College for women ... 2-00 

Hostel . 1-00 

S. V. Poor Home blocks ... 0-32 

S. V. Orphanage Dining Hall ... 0-10 

T. T. Devasthanam Press for equipment & for Building ... 0'90 

Transport Department for additional Vehicles ... 2-67 

Canteen for building Tirumala ... 0-55 

... 28.06 



SRI VENKATESWARA ORIENTAL COLLEGE, TIRUPATI. 

AGAMA EXAMINATIONS, 1957 



Vaikfaanasa Agaraa. 

The following is the list of register numbers of candidates who 
passed the Vaikhanasa Agama Examinations held in April 1957. 

Pravesa 

First Class : Nil. 

Second Class : 11, 14, 15, 43, 57 and 62. 

Third Class :l to 6, 10, 12, 13, 16 to 19, 22 to 25, 27 to 31, 35 
to 38, 40, 41, 44, 48 to 51, 53, 55, 56, 58, 59, 61, 
63, 65 to 69, 71 to 74, 76 to 78, 81, 82, 84 to 88, 
92 to 96, 98, 99,101,103 to 104, 106 to 109, 111 
to 113, 118 to 126. 

Vara 

First Class : Nil. 

Second Class : 1, 28, 36, 43, 111, 119, 120. 

Third Class : 20, 37, 74 to 76. 

Pravara 

First Class : Nil. 
Second Class : 43, 111. 
Third Class : 120. 
P.S. The result of number 105 will be announced later on. 



KRISHNA PUSHKARAM AND KANAKA DURGA. 

K. Srinivasan, P. R.O., Southern Railway. -*~^~~~~~~w^ 

The Legend of Pushkaram : 

Brahman by name Tundila did penance for a very long 
time and at last Lord Shiva appeared before him and 
offered a boon. The Brahman's joy know no bounds. He 
prayed to Lord Shiva to grant him the form of Pushkara 
Teertharaja. Lord Shiva awarded the boon. 

After sometime, Lord Brahma got a boon from Lord Shiva 
as per which Pushkara had to live in the waters of Brahman's 
Kamandal. Later Brihaspathi, having satisfied Brahma with his 
great penance, obtained Pushkara grahadipathyam and great 
reverence among gods, as boons. Pushkara having been given 
away to Brihaspathi as boon, refused to follow him leaving 
Brahma. At last, it ended in a compromise that Pushkara 
should be with .Brihaspathi for 12 days in the beginning and 
12 days in the end of his (Jupitor's) year and one hour at noon 
during the rest of the days. Devaguru or Jupitor's stay in the 
twelve Rasis (Zodiac signs viz., Mesha, Vrishabha etc.,) repre- 
sents Pushkara festival to the twelve sacred rivers of India as 
shown below : 

Name of Rasi Name of River 

(occupied by Jupitor) (having Pushkara m) 

1. Mesha Ganga 

2. Vrishabha Narmada 

3. Mithuna Saraswathi 

4. Karkataka Yamuna 

5. Simha Godavari 

6. Kanya Krishna 

7. Tula Cauvery 

8. Vrischika " Tamraparni 

9. Dhanus Sindhu 

10. Makara Tungabhadra 

11. Kumbha Bhimaradhi 

12. Meena Praneeta 

In the course of his traverse through heavens Jupitor or 

Brihaspathi enters ' Kanya ' rasi during June 21 to July 2, 1957. 

The Birth of the River Krishna : 

. According to Hindu mythology Lord Brahma wanted to 
perform Yagna on the Sahyadri or western ghats. As his first 



8 T. T. D. MONTHLY BULLETIN' 

wife Saraswathi could not turn up in time for " Muhurtham," 
Brahma was advised by Lords Shiva Vishnu and others present 
on the occasion, to perform the Yagna with his second wife 
Gayathri. He did accordingly. Saraswathi who came to the' 
spot later learnt what had happened and got envaged. Out of 
anger she gave a curse that all those including the Trinity who 
were present should become rivers. The curse had its effect and 
Vishnu became the river Krishna, Shiva the river Veni and 
Brahma the river Kakudmathi and the Trinity flowed together 
from the western ghats. The other Devas and Rishis also 
became rivers and all these rivers joined the river Krishna, 

The Legend of the river Krishna ; 

After the last Pralaya, Lord Vishnu asked Brahma to start 
creation again. Brahma wanted to know from Vishnu how best 
" Dharma " could be established in Kaliyuga. Vishnu created 
Krishna with His ' Amsa " and Brahma was surprised at the 
beauty of Krishna and treated Krishna as His daughter. In order 
to purify the world which was full of sins, Vishnu deputed 
Krishna one of his four aspects ' amsha * to take the river 
Krishna from the possession of Brahma and leave her on earth. 
Krishna set out the river, but was unable to find a suitable place. 
In His search for a proper place, He came across the sage Sahya 
who was doing penance assuming the shape of a mountain. 
The sage requested Krishna to live on him with the river 
Krishna. His request was conceded and Krishna stayed on the 
Sahyadri (western ghats) in the shape of a tree and the river 
Krishna took birth from within that tree. The river has many 
sacred places on both sides of her banks at several spots. 

Greatness of Kanaka Durga Kshetra : 

This Kshetra has, as its eastern boundary, the western Keela 
mountain (Keeladri) which was formerly forming a part of the 
mountain Indra Keela (Indra Keeladri) but was subsequently 
driven apart by the river Krishna and is now known as 
" Patamata." This kshetra has, Mangalagiri the seat of Lord 
TMrisimha on the southern side, Undavalli caves known as. 
"Ananta Teertha " on the western side, and the riverlet 
" Prithivi " which is popularly known as Budameru on the 
northern side. In the midst of these sacred places lies Durga 
Kshetra which is considered to be very sacred, where all rivers, 




Malleswara Swami temple view on the Kanakadurga Hill* 



10 



T. T. D. MONTHLY BULLETIN 




The main entrance to Kanaka Durga temple- 
design of Siva's Kalyan. 



-with a sculptural 



Rishis etc., are said to be residing invisibly. The Indra Keela 
mountain on which goddess Kanaka Durga and Lord Maili- 
karjuna are worshipped in the temple on the top spreads in 
semi-circular shape from the north-western direction to the 
southern direction of the Kanaka Durga kshetra. 

The river Krishnaveni flows just by the side of this moun- 
tain. The river which originated from the western ghats or 
" Sahyadri " while running towards the sea in the east could 
not move ahead since the way was obstructed by the Indra 
Keela mountain. The Devas prayed to the mountain to give 
way to the river through two of its many caves. The mountain 
conceded to their request and allowed the river to flow through 
two of its caves. The river Krishnaveni flowed through 
the caves and a portion of the mountain in between these two 
caves was carried away by the current. The river was thus able 
to reach the sea. 

In days of yore, there was a town called ' Kanakapuri,' 
(Town of Gold) on the eastern side of the Indrakeela mountain. 
At the request of Devas, the goddess Parameswari killed the 
demons and shined like gold. That was why the town was 

(Continued at Page 35) 



SRI PERIALWAR AND SRI ANDAL 
. B. Ratnachandra Rao, BA 

3K.FTJER SRI KULASEKHARA ALWAR came Perialwar* 
cJtJL another Sri Vaishnava Saint. Ages ago in SrivilHputtur, 
in the district of Tirunelveli a pious Brahman Mukunda and his, 
wife Pad ma lived their lives praying. God for a child. They, 
were.-blessed with a male child and they named him Vishnuchitta. 
This boy grew very, well and began to show his zeal and lover 
for all sacred texts and his love for God. When he was seven; 
years of age he was performed upanayana. Thereafter he ever 
cherished the name of Narayana and began to worship him in a 
local temple. His love for the Lord was so intense he immedi- 
ately bought a plot of land, grew flowers for worship of the 
Lord. He thought that the Flowers were the only cherished! 
objects of the Lord. He grew all fragrant flowers with tender 
care and every day offered them, to Narayana. This devotee 
came to be known as Perialwar. 

During this period! the districts of Tirunelveli and Madura 
were ruled; by the Pandyan monarch, Valadeva. In one of his 
wanderings Valadeva learnt from a, religious mendicant the. 
value of supreme bliss and the ephemeral nature of the hu man 
life. He thereafter began to pine for God's embrace;. Be 
asked the Priest Chelva Nambi, where and. how to get the; 
company of Saints so that he could realise God on earth. The 
Priest replied that, it was not easy to point out to any one as at 
Saint, for the Saint lived everywhere. He advised the King to 
call for a conference of devotees of all religions. Accordingly 
the King declared the Conference and was awaiting the 
emergence of a true Saint out of the large gathering of wise men.. 

When ishnuchitta was in his usual worship, one day hc 
Heard a Voice tell him to proceed to Madura to attend' thee 
Gbnference and adore the Lord. With the blessings of the- 
Lord he proceeded to the Conference ; he was received by the* 
King and in the assembly he answered all the: intricate qpestions 
on philosophy put to him and established the supremacy and! 
glory of Narayana. The King was convinced and took Visfami* 
chitta as his guru. 

A grand procession glorifying this holy occasron of instal- 
ling the guru was arranged by the King and Vishnuchitta was 
A 



12 T. T. >. MONTHLY BULLETIN 

seated on the State Elephant. The large gathering cried out 
the divine name, Narayana Narayana. Vishnuchitta was in 
ecstasy and Sri Narayana himself revelled in the love of his 
Bhakta. Vishnuchitta took the two bells hanging on either side 
of the adorned elephant and sang an emotional hymn. This 
song is known as Pallandu, glorifying the Lord Narayana. The 
King flooded this Saint with laurels and after a time Vishnu- 
chitta returned to his own garden. With his love for the Lord 
lie composed many hymns for Sri Krishna whom he fondled as 
Ms child. 

One day while he was gathering flowers in his garden, he 
saw a glittering thing in the Tulsi shrub. To his amazement he 
noticed it to be a female child with divine features. He took 
the child to the temple of Sri Krishna near by and placed it 
before him and began to pray when the Lord spoke, " Take 
the child as yours. Name her. as Kodai (Beauty)." This child 
later came to be known as Andal. Vishnuchitta took the child 
and reared it in his garden. Andal had all the divine 
attributes. As she grew up she developed an innate love and 
passion for Sri Ranganatha and began to pray for her com- 
munion with him. She became so identified with the deity 
that she took the flowers picked up by Vishnuchitta first 
decked herself with them, admired herself in the mirror and 
then replaced them at the place without the knowledge of her 
father. One day the Priest complained that the flowers were 
faded and on another the garland had a hair. Vishnuchitta 
felt very much at this and by his vigilance noticed to his 
surprise that his daughter was herself adorning the flowers 
meant for God. He became wild with her behaviour which he 
considered a pollution. When on that day he took a different 
garland the God appeared in his dream and said, that the 
garland had lost its fragrance for it had not the touch of his 
fa,ypurite Andal. Vishnuchitta was convinced of the divinity 
of Andal. 

Andal lived and moved with her heart and soul fixed in her 
beloved, the Lord Ranganatha. She saw nothing of others. 
When she became of marriageable age Vishnuchitta wanted to 
marry her, but she utterly refused saying that she would marry 
only Sri Ranganatha and no other. When she was in deep 
meditation as to hpw she should realise her desire, she sang 



SHI PEBIALWAR AND SRI ANBAL 13 

her Tiruppavai. This is the outpouring of her love to God, 
This song is sung by all Vaishnavites. The dream for her to 
embrace the Lord became a reality and her desire for marriage 
with Sri Ranganatha was fulfilled when she entered the Temple 
at Srirangam and got herself merged with the Lord. 

In this unique Song, Andal considers herself as one of the 
Gopis and every dawn wakes up all other Gopis and requests 
them all to join her in waking up her Lord, Sri Krishna. This 
depicts her intense BhakthL She would then invoke the Lord 
himself. This a Song of the Morning which every true 
Vaishnavite chants on his waking up and in all temples. 

Andal's divine marriage is celebrated with all pomp in all 
Vaishnavite temples Every Vaishnavite temple has a shrine 
for Andal. Worshipping Sri Ranganatha and Andal, Vishnu- 
chitta attained the God in him. 

THE EXPERIENCE OF A PILGRIM. 

I am impelled to give expression to an experience of mine 
on reading the article in Tamil headed " THIRUVENKATAM " 
appearing in 1957 April bulletin of T. T. Devasthanam. 

I had the fortune of making a pilgrimage to Tirupati on 
Friday 28-12-1953. I took bath in the holy Pushkarani and I 
performed Pithir tharpanam, that day being a New Moon Day, 
and went to the sacred precints to witness the weekly Thiru- 
manjanam on Fridays. I must confees I was curious to see 
whether the Lord had " pap &)t~tyu> ^swr^^tt/ii ^ewruj^syu), 
fssffQfiiM " as narrated by Peyalwar. Being somewhat late, 
other pilgrims had seated themselves in the portion near the 
Lord and I could see Abhishekam only from at a distance. 
During Abhishekam I found that the Lord appeared like a 
Sakthi figure. Again I had darsan at the time of Thomalai 
Seva in the after-noon and then I worshipped the Lord as 
depicted in the scriptures. 

It is matter of gratification that the sanctity of the temple 
is well maintained by a selfless devotee in the person of the 
present Executive Officer. 

An humble devotee. 



1. Please REMEMBER thatTirumalai Hill is a very sacred place and 
Sree Venkateswara, a powerful force. 

2. Please RESPECT ancient customs and established usages, when 
you are on the Hills. 

3. WEAR NO BOOTS OR SHOES a sort of penance. The .Hill area is 
considered holy. 

4. WEAR NO FLOWERS all flowers ; are for -God only. 

: 5, AVOID: SMOKING, or carrying any article for tsmoking. 

6. AVOID SPITTING, chewing betel and tabacco. 

7. AVOID TAKING MEAT, fish, eggs, flesh, or drinking toddy or 
arrack or any other intoxicant. 

8. TAKE BATH and wear clean clothes before you enter the shrine. 

9. AVOID RUSHING in for darsanam and take your cltance in the 
Queue and allow chance for every one. 

10. AVOID LOUD CONVERSATION or demonstration which would 

derogate the solemnity of worship. 

41. RESPECT AND .PROMOTE the sentiments of pilgrims. 
12. BEWARE OF BOGUS PANDAS or dalalis who are likely to ^mislead 

you in the .performance of your vows and disposal of offerings' 
,13. GIVE YOUiX OFFERINGS in the l : emple Office and demand 

receipts. 

14. DEPOSIT ALL -BOUR Hundi offerings in -the hHundi or -Kpppeia 
at the Bangaru Vakili or<Golden f gate. Otherwise your vows 
will not be fulfilled. 

15. .AsK TOR. 'AND' 'OBTAIN -all information and particulars *fr.om 
the Pilgrim Guides, Choultry Superintendents, and Temple 
Managers. They ar.e always at your service. 

16, FORWARD COMPLAINT or suggestion to the Executive Officer, 
T. T. Devasthanams for -action .and it 'would be promptly 
.attended to, 

N.B. Contributions oj articles not more than a foolscap ^page of ..typewritten 
matter tn English on Sree Venkateswara and the experiences of the 
YATHRA will be gratefully acc&petea by 'the EDITOR Jrom the 
devotees and pilgrims to Tirumala* The articles are not , ; returnable. 
The Editor reserves the right to include, alter, modify or reject them 
as 'time and^space will permit* 



THE SACRED NAMES OF LORD SRINIVASA. 
Sri T. K. Gopalaswarai Aiyangar, M.A., 



(54) 

(Arthitartha pradatre Namah) 

Surrender unto Lord Srinivasa who confers upon His devotees, 
the objects of their desires. 

!>HIS epithet of Lord Srinivasa is very important in that 
it corroborates the fact that He is the ultimate grantor 
(Pradata) of the desires of His devotees who surrender unto Him. 
The desired objects vary according to the desirous but whatever 
desire is qualified by the sanction of the Sastras and time- 
honoured tradition is sure to be attained by one's surrender to 
His feet. The two oft-quoted Puranic excerpts ** Kalau Venkata- 
nayakah (^ %f2^R-5: ) " and Kalau Sankirtya Kesavarn C 1 *^ 
^11?!%^^)** go hand in hand like mystic syllables in this Kali 
age affording solace to the devotees of the Lord to take recourse 
to the chanting of His names and attain the desired objects in 
this life. The sins that bar the attainment of the" desired objects 
are annihilated by a mere step on the sin-annihilating hill 
(Venkatachala) and ultimately by the Darsan of the Self-born 
and highly effulgent sin-annihilating Lord (Venkata), That He 
meets with the demands of His devotees to their full satisfaction 
is clearly evidenced by the onrush of multitudes of hosts of 
devotees thronging at the vicinity of His shrine subsequent to 
the fulfilment of their respective desires in their homes. The 
All-pervasine, Omnipotent, Omniscient, Almighty declared as 
Supreme Brahman in the Upanishads, kindly deposited His full 
manifestation (Purna Archa Avatara) in the visible auspicious 
form (Subhasraya) long long ago, and had taken the role of a 
farmer (Krishivala) sowing the seeds of self-surrender (Sarana- 
gati) and reaping the bumper harvest of the successful crops of 
self-surrenderers reaching Him and ultimately enjoying the 
sovereignty of service to Him in many ways. Sri Vedanta 
Desika stresses thus aspect of the Lord by His figurative and 
picturesque address to the Lord's grace presented as Daya 
thus : 



(Oh Goddess Daya, Thou pleasest Lord Srinivasa the farmer 
on .the Vrisha hill, by bedecking Thysell with the garlands of 



16 T. T. D. MONTHLY BULLETIN 

the successful crops of self-surrenderors). The devotees (both 
terrestrial and celestial) stand even to-day at the golden 
entrance of His shrine with folded palm on their foreheads 
employing it as an effective counter to His missile of punishment 
for violating His Command shouting "'srenswsrf&wt 33 fw?n%" 
and await with all patience with their physical frames thrilled by 
horripulation, caused by the unending utterances of His name 
' Govinda ' reverberating on the cardinal points of His shriae. 
The very pose of the Lord with four hands confirms the 
fact that He is ever ready to confer a^s as represented by the 
four-fold human desires (Punish arthas) as conceived of by 
Jaya Deva as ^3fi OTwfat ^Rir %h ^gf 3": i That the Lord on 
the hill is always ready to forgive the past sins and confer 
positive boons is definitely due to His Srinivasa-hood and not 
Vishnu-hood alone. The invariable presence of Goddess Sri 
who is totally foreign to cruelty and punishment is the only 
vital factor in favour of the sinners who approach Him. She 
is considered to be the efficient advocate of the sinners and 
she is described as %5Tflflffcf ^JTT by the Sri Vaishnavite Acharyas. 
The Lord Himself indeed finds it convenient to confer the 
boons only by the presence of Sri whom He considers as the 
seat of His own prosperity on the one hand and the treasure of 
hope towards redemption of His devotees on the other. 
She alchemises the nature of all the sinners who surrender to 
His feet and allow the sinners stand before Him as though 
they are free from all blemishes. Consequently the Lqrd in 
His turn appears to he blind to the defects of His devotees and 
thus saves them from not only the perils but also confers the 
objects, of their desires. Daya of the Lord as represented by 
Goddess Lakshmi instils hope in every sinner to approach 
Him without an iota of fear but with sure expectation and 
fructification of His favour. Hence His greatness in conferring 
boons is traceable to Her supremacy who exercises suzerainty 
by virtue of His being Srinivasa (sftfflWS) and Sriyahpati (%*T I - 



The component part of the epithet as sreflcn is a positive 
pointer to declare that He is the Supreme Godhead and that 
He is the ultimate grantor of the fruits of one's action. 
Instead of mentioning Him as Data (^IcTi), He is declared as 
(Pradata) with the preposition ' Pra* prefixed and 



SACRED WAMES OF LOED SEHTCVASA 17 

employed in the sense of intensity or excess. Thus the term 
Pradata is a clear evidence to confirm that unlike other gods, 
the Lord on the hill confers the objects of the desires of the 
devotees more in excess than to the extent demanded by 
them (Pradata). Other gods are only Datarah (^i^) whereas 
the Lord is 3?rcl! (conferring in excess). That He is the only 
Pradata of the objects of the desires of His devotees and that 
He is improperly and indirectly propitiated by the worshippers 
of other Gods are attested by the Gita thus : 



J 



OB. Gita 9-23) 

(Oh Kaunteya, those who devoutly worship other gods with 
faith, worship Me, but not properly.) Again the Gita endorses 
the view that He is the ultimate enjoyer and the Lord of the 
sacrifices in the subsequent stanza thus : 

sji ft 



II 

(B. Gita 9-24) 

(I am the ultimate enjoyer and the Lord of the sacrifices. The 
sacrifices do not understand Me. Therefore they fall.) Sri 
Bhagavad Ramanuja in his Gita bhashya comments on the term 

Sg: thus " 5Bj^Tr ?15T CI5T tK5J5j^fgf =cT Hf3%n}j " qjc5 SJ^I^?W Or 

8?^ iq^f^c^ can therefore he taken as the basic attribute for the 
Lord's overlordship or Prabhutva. So the term ^Ifjc^ as 
mentioned in the epithet on hand is a regular pointer to 
evidence His Prabhutva and Parabrahmatva as stated in the 
Gita. 

In this connection it is noteworthy to dilate upon the 
efficacy of the Sankalpa while undertaking to performance of a 
sacrifice or offering prayers on the one hand and the propor- 
tionate effect wrought thereby on the other. All the gods like 
Brahma (masc) Indra. Varuna etc,, down to the village goddesses 
like Kali etc , are said to attain the gift of conferring boons 
upon their respective devotees only frpm Him and Him alone. 
That the sole worshippers of the respective gods who undertake 



18 T. T. D. MOOTHLTF BTJELETItf 

a Sankalpa to please the individual gods attain them alone is 
endorsed in the Gita thus : 



(B. Gita 9-2.) 

('Those who devote themselves to the Gods go to the Gods: 
Those who do so to the Pitris, the worshippers^of the Bhutas go 
to Bhutas (only worshippers who worship Me (as the Immanent 
of the gods) (do come to Me.) Sri Ramamija maintains that the 
same sacrifice and th-e same; pray,ers .to the:. gods with a change 
in the Sankalpa that the Immanent Almighty in the souls of the 
respective gods is meant to be worshipped, will bring about 
a thorough change- o conferring imperishable fruit of attaining* 
Mm. Sri Ramanuja on his Gita Bhasirya states; thus : 

qp?SiPT 



(Gita Bhashya 9-25} 

Thus it can be conceded that Lord Srinivasa presiding on, 
the holy, hill is the Supreme Brahman who, out of love for the 
devotees who surrender to Him confers all the objects of 
desires to the extent of granting, total redemption, from the, 
turbulent ocean of Samsara. 



AN OPPORTUNITY f 
Tirupati D&vasthanams are taking up the works of f 

RegHdihg of the Anandfc Nilaya Vimanam 
of Sri Venkateswaraswami Varu at Tirumala, 
Bhaktas are requested to contribute Gtofd <& Money 
and associate themselves in the Kainkaryams. Contri- 
butions may be/sent to the- Executive, O.fficer, ; Tirumala,- 
i Bevastnanamsi Tirupati', S* I.. 



(.Continued from previous issue.) 

SAINTLY STEERERS OF THE SHIP OF 
BRAHMADVAITA OF THE UPANISHADS 
*~~~~~~~^. Sri Ananthanaudendra Saraswathi . 

Sri Anaudagiri : 

Anandagirl, also known as Anandajnana, was a native of 
the Chera Country. He was the son of Suryanarayana. He 
generally offers his obeisance to Vishnu in all his works, 
In his purvasrama he was known as Janardana and wrote a 
work called Tatwaloka under the guidance of Anubhutiswarupa. 
He later became the disciple of Suddhananda. He belonged to 
the 14th century. He was a prolific writer. As a commentator 
par excellence, he has acquired a very great reputation. He 
has written commentaries on all the Bhashyas of Sri Sankara- 
charya besides, commentaries on the works of some other 
authors also. In addition he has written many independent 
works. He is referred to by Prajnananda in his commentary on 
Tatwaloka, by Mahadeva Yatindra the Naiyayika, by Sesha- 
saranga Dhara, the commentator of Udayana's Lakshanavritti 
and by Sivaditya in his Saptapadarthi, Ramananda Saraswati 
and Sadananda Vyasa. Besides his commentaries on Sri 
Acharya's Bhashyas he has written commentaries on Sureswara f s 
Brhadaranyaka and Taittiriya Varthikas, Panchikarana Varthika* 
Atma Jnana Upadesa Vidhi, Upadesa Sahasri and Vakya 
Vritti of Sri Sankaracharya, Padartha Tatva Nirnaya, Nyaya 
Ratna Dipavali, Swarupa Vivarana and Upasadana. Besides 
these commentaries he has written independent works namely 
Tarkasangraha, Tatwaloka (written in his Purvasrama), and 
MitabhashinL Sankaravijaya, Satasloki Tika and Harimide- 
stotra Tika, are also attributed to' him.. He has also written a 
commentary on Sarvajnathma*s Pancha Prakriya. 

His work runs to about 75000 Granthas. 
Sri Akhandananda Muni: 

Sri Akhandananda Muni was the disciple of Sri Akhanda- 
iiubhuti. He was the author of Tatvadipana, a commentary on 
Prakasatma's Panchapadika Vivarana and of Rju Prakasika, a 
commentary on Vachaspati Misra*s Bhamati. Besides these 
two works he has also written a commentary on Govardhana's 
commentary on the Tarka Bhashya of Kesava Misra and 
Mahavishnu Puja Paddhati. 
2 



20 T. T. D. MONTHLY BULLETIN 

Sri Madhusudana Saraswati: 

Sri Madhusudana Saraswati is an important author of 
Advaita works. He is said to belong to the village of Kotali- 
palli in the Faridpur District in Bengal. His original name 
was Kamala Nayana. After studying Nyaya under one Sri 
Rama who is one of the three Gurus mentioned by him in his 
Advaita Siddhi and Gudartha Dipika, he went to Varanasi 
where he was initiated into Sanyasa by Visweswara under the 
name of Madhusudana Saraswati. The famous Hindi Poet 
Thulasidas was one of his intimate friends. It was while he 
was staying at Varanasi that he wrote most of his works. He 
sincerely believed that the Advaita Philosophy as propounded 
by Sri Sankaracharya, and developed by later writers like 
Sureswaracharya, Vachaspati Misra, Chitsukha, and other 
writers was the only legitimate message of the Upanishad. He 
has also tried his best to establish that doctrine in his Advaita 
Siddhi and Siddhanta Bindu. He attained Siddhi at the 
advanced age of 105 at Haridwar. His most important works 
are Advaita Siddhi and Siddhanta Bindu. In his Advaita 
Siddhi he refutes the argument of the Dwaitba writer, Vyasaraya 
in his Nyayararitha which itself was written in refutation of 
the arguments advanced by Chitsukha in favour of Advaita in 
his Tatva Dipika. Tatva Dipika itself is a rejoinder to an 
attack on Sri Harsha's Khandana' Khanda Khadya. One Rama 
Tirtha wrote a work called Tarangini attacking Advaita Siddhi. 
Sri Brahmananda Saraswati in his Nyaya Ratna Mala, a 
commentary on Advaita Siddhi has very ably and logically 
refuted all the arguments against the Advaita doctrine in 
Ramatirtha's Tarangini. There are several commentaries on 
Advaita Siddhi. It is one of the works which have to be 
studied by all advanced students of Advaita Philosophy. His 
Siddhanta Bindu is a commentary on the Dasasloki of Sri 
Sankaracharya. This contains a digest of all the views of the 
leading luminaries of . Advaita school on several important 
aspects of this Philosophy. There are several commentaries 
on Siddhanta Bindu also. Besides (1) Advaita Siddhi and 
(2) Siddhanta Bindu Madhusudana Saraswati has written 
about 17 other works : of .which the important are (1) Advaita 
Ratna Rakshana (2) Sarasangraha, a commentary on Sankshepa- 
sariraka (3) Gudartha Dipika, a commentary on Bhagavad 



SAXBTTLY STEEREBS. ..... TJPANISHADS 21 

Gita (4) Bhagavad Bhakthi Rasayana (5) A Tika on Pushpa- 
danta's Siva Mahimnastotra (9) Prasthana Bheda. 

With all his unshakable conviction in Advaita Philosophy, 
he was nevertheless a great devotee of Sri Krishna of Brinda- 
vana and he realised the absolute Brahman of Advaita in that 
Blue Effulgence (Nilam Mahaha) that sports on the banks of 
the Yamuna. 




Sri Brahmananda SaraswatM : 

Sri Brahmananda Saraswathi was also an important writer 
on Advaita Philosophy. He is popularly known as Gauda 
Brahmananda. He was the disciple of Sri Narayana Tirta. 
A versatile writer, he has written important and authoritative 
works on Advaita, No study of Advaita Philosophy is regarded 
as complete until one has studied Brahmanandiyam, his 
brilliant commentary on Madhusudana Saraswati's Advaita 
Siddhi. As has been mentioned already (Vide Supra) one 
Ramatirtha, a Dwaiti wrote Tarangini attacking Madhusudana 
Saraswati's Advaita Siddhi. Brahmananda effectively refuted 
all the arguments of Ramatirtha in his Laghu Chandrika, and 
Gumchandrika, both [commentaries on Advaita Siddhi and 
defended the unassailability of Advaita. Besides the two works 
above mentioned he has written (3) Bindu Tika, being a com- 
mentary on Madhusudana Saraswati's Siddhanta Bindu, (4) 
Vedanta Sutra Muktavali, a treatise on the Brahma Sutras 
(5) Isavasya Slokartha (6) Isavasya Upanishad Rahasya (7) 
Mundakopanishad Rahasya and (8) Mimamsa Rahasya. Jt 
appears that Brahmananda studied Vedanta under Sivaramendra 
Saraswali in Kanchi Mandala. That is why he is generally 
known as * Gouda Brahmananda in the South to mark him as 
one hailing from Gauda Desa. It is not usual to refer to a 
person belonging to a particular part of the country with the 
name of that country appended to his name unless he is a 
stranger in the country. 



22 T, T. D MO3TTHLY BUI.LETIK 

Sri Achyuta Krishna Tirtha. 

Sri Achyuta Krishna Tirtha was the disciple of Swayam- 
prakasananda Saraswati. He is the author of (1) a commentary 
on Appayya Dikshita's Siddhantalesa Sangraha called Krishna- 
lankara, (2) a commentary on Bhashya Ratna Prabha and 
(3) a commentary called Vana mala on Sri Sankaracharya's 
Taittiriya Upanishad Bhashya. He has also written an indepen- 
dent work called Manamala. 

Sri Advaitananda Saraswati. 

Sri Advaitananda Saraswati was the author of a good 
commentary on Sri Sankaracharya's Brahma Sutra Bhashya 
called Brahma Vidyabharana. This is a commentary which is 
regarded next in importance only Bhamati, Nyayanirnaya, 
and Ratnaprabha. Advaitananda was , the disciple of Rama- 
nanda Tirtha and Bhumanauda Saraswathu He says his work 
is only, an abridgment of a more elaborate commentary by his 
teacher Ramananda Tirtha. His other works are Adhyatma 
Chanddka and Atmabodha Tika. 

Sri Anubhutiswarupacharya. 

Sri Anubhutiswarupacharya is the author of many Advaitic 
works. Sri V. RaghaVan of the Madras University opines that 
he is the same as the author of Prakatartha Vivarana, a 
commentary on Sri Sankaracharya's Brahma Sutra Bhashya. 
The author of Prakatartha Vivarana is said to have commented 
on all the Upanishads. But only some of them are available 
now. Anubhutiswarupa's works are (1) Prakatartha Vivarana, 
(2) Pramana Ratnamala Vyakhya, (3) Gowdapadiya Bhashya 
Tippani, (4) Gaudapadiya Viveka, (5) Chandrika, a commentary 
onNyaya Dipavali, (6) Nyaya Makaranda Vyakhya, (7)Bhagavat 
Glta Bhashya Tippanam and (8) Saraswata Prakriya (Grammar). 
He is the Guru of Janardana, who afterwards became Ananda- 
giri. He seems to belong to the south. 
Sri Amareswara Sastri. 

Sri Amareswara Sastri states in the colophon to his work" 
Bimba Drishti that he belonged to the Khatnbampatti family, 
and to Bharadwaja Gotram. He quotes in his work Vachaspati 
Misra, Nothing further is known about him. His works are 
(1) Ajnanadwanta Chanda Bhaskaram, (2) Advaita 'Ratna- 



SAHTTLY STEMEHS.....,UPANISFADS 23 

prakasa, 0) Avidya Pisachi Khandanam (Bhanjana) (4) Jivaraja 
Vijaya, (5) Proudhanubhava, (6) Bimba Drishti Vichara, (7) 
Vasana Pratiharadasaka, (8) Atmatirtha, (9) Dakshinamurthi 
Vilasa, (10) Maha vakyartha Vichara> (11) Vichitrasataka and 
(12) Vedanta Bheri Bhankara. 

Sri Anandapuraa Vidyasagara. 

Sri Anandapurna Saraswati, a disciple of Abhayananda 
Saraswati, His name in his Purvasrama seems to have been 
Vidya Sagara, He has written commentaries on (1) Khandana 
Khanda Khadya, (2) Panchapadika, (3) Brahma Siddhi, (4) 
Panchapadika Vivarana, (5) Mahavidya Vidambana (Nyaya) 
(6) Moksha Dharraa of Maha Bharata and (7) Nyaya Chandrika, 
and independent treatise on Vaiseshika System. He is the 
author of an unknown work Brihadaranyavartika-tika, referred 
to by Nandi Gopa in his commentary on Prabodha Chandro- 
daya Nataka (p. 204 N. S. Edn.) 

Sri Upanishad Brafamendra Saraswathi. 

Sri Upanishad Brahmendra Saraswathi, generally known as 
Upanishad Brahmendra was the disciple of Sri Vasudevendra 
Saraswathi. He was one of the pontiffs of the Upanishad 
Brahmendra Mutt at Kancheepuram. He is a prolific writer. 
He has written commentaries on all the 108 Upanishads. 
Probably that is the reason why he is commonly known as 
Upanishad Brahmendra. His original name seems to have been 
Ramachandrendra Saraswati. At the end of his Muktiko- 
panishad Vyakhya he says that his father Sivakameswara wanted 
to write commentaries on the 108 Upanishads, that as he was not 
able to do so, Upanishad Brahmendra wrote the Vyakhyas t that 
he was only the writer of the Vyakhyas and that Sri Rama had 
it, written by him. He refers to three persons as having been 
instrumental in writing this book. Besides these commentaries 
he has written many other independent works. Among them 
are (1) Mahavakya Ratnavali Vyakhyana Tattva Siddhanta 
Vritti (Kiranavali) (2) Paramadvaita Siddhanta Paribhasha, 
(3) Brahma Sutra Brahma Tatva Siddhanta Vritti (4) Maba- 
vakya Ratnavali Prabhalochanara, (6) Linga Bhanga Mukti 
Sataka, (6) Bhagavatgita Vyakhya and (7) Tripat Tatwadi 
Saptha Prakarana. 



24 T. T. D. MONTHLY BULLETIN 

He enumerates, at the end of each of his works, the 
number of Granthas contained in it, probably to prevent 
interpolation. From this enumeration it is found that his 
contribution to Advaita is astonishingly voluminous. His 
writings come to about 45,000 granthas. 

Sri Umamaheswara Sastri. 

Sri Umamaheswara Sastri appears to hail from South 
India. He belonged to the Vellala Family. He says he was 
the disciple of one Appayya Sastri. His works are (1) Tattva 
Chandrika also called Nirguna Brahma Mimamsa, a polemic 
work criticising the Ramanuja and Madhwas schools. (2) 
Virodhavarudhini, a similar polemical work. (3) Advaita 
Kamadhenu. (4) Vedanta Siddhanta Sara. 

Sri Krishnananda Yati. 

Sri Krishnananda Yati was the disciple of Ramabhadra 
Yati. He was a great Advaita scholar. He seems to have 
lived during the 17th century. The most important of his work 
is Siddhanta Siddhanjanam wherein he discusses the various 
Siddhantas of the Advaita Teachers who preceded him. 
Bhaskara Dikshita, one of his disciples, has written a commentary 
called Ratnathulika on Siddhanta Siddhanjanam. His other 
works are (2) Vedanta Vadartha (3) Brahma Tattva Subodhini 
(4) Sivatatva Ratna Malika and a commentary thereon. (5) 
Anushtana Paddhati. . . . 

Sri Gaagadharendra Saraswati : 

Sri Gangadharendra Saraswati was the author of some 
important works on Advaita. Nothing is known about him. 
He has written (1) Swarajya Siddhi, (2) Kaivalya Kalpadruma 
a commentary on his own Swarajya Siddhi, (3) Vedanta Sid- 
dhanta Sukti Manjari, (4) a commentary on Appayya Dikshi- 
ta's Siddhanta Lesa Sangraha, (5) Pranavakalpa Vyakhya and 
(6) Siddhanta Chandrika Vyakhya. 

Sri Tryambaka Sastri: 

Sri Tryambaka Sastri is the disciple of Brahmananda 
Saraswati. It is riot clear if this is the same Brahmananda 
Saraswati as the author of Nyayaratnamala. He has written 
many Advaitic works. His works are (1) Drigdrisya Praniban- 
dhanupapatti Prakasa, (2) Prakrityadhikarana Vichara (3) Pra- 



SAINTLY STEERERS... UPAKISHADS 25 

mana Tatwa, (4) Basavabadha, (5) Bhashyabhanu Prabha, a 
commentary on the Sariraka Bhashya of Sri Sankaracharya, (5) 
Sastrarambhasamarthanam, (6) Srutimataprakasa, (7) Sruti- 
matanumanopapatti, (8) Srutimatodyota, (9) (Advaita) Sid- 
dhanta-vaijayanti and (10) Avidyalakshanaupapatti. 

Sri Narayana Tirtha (Saraswati) 

Sri Narayana Tirtha was the disciple of Ramagovinda 
Tirtha. He has written 2 works on Advaita namely (1) Vedanta 
Vibhavana Tika and (2) Siddhanta Bindu Tika. His other 
works are commentaries on (3) Udayana's Kusumanjali, (4) 
Raghunatha's " Didhiti, (5) Viswanatha's ' Bhashaparichcheda, 
(6) Sankhyatatwa Kauraudi, (7) Sankhya Karika, (8) Yoga 
Chandrika, (9) Yoga Sutra Vritti, (10) Bhakti Chandrika, a 
commentary on Sandilya's Bhakti Sutras, (11) Bhakthyadhi- 
karana with commentary and (12) Vedastuti Tika. This 
Narayana Tirtha is different from Narayana Tirtha, the author 
of Krishna Lila Tarangini and Bhattaparibhasha, He was 
initiated into Sanyasa by Sivaramatirtha. He seems to have 
lived during the 18th century. He was also the author of a 
Vartika on Brahma Sutra Sankaf a Bhashya. He- was also the 
Guru of Brahmananda Saraswati. 

Sri Govindananda Saraswati : 

Sri Govindananda Saraswati was the disciple of Sri Gopala- 
nanda Saraswati, himself the disciple of Siva Ramananda 
Saraswati. He seems to have belonged to the Kanchi Mandala. 
He is said to be the author of Ratna Prabha, the popular com- 
mentary on Sri Sankaracharya's Brahma Sutra Bhashya and 
Vivaranopanyasa. Ratnaprabha is one of the important 
commentaries on Sri Acharya's Brahma Sutra Bhashya and is 
the most widely read by students of Advaita all over India. In 
the beginning of Ratna Prabha the author says that he belongs 
to a Brahma Vidya Parampara which was blessed with Payasa 
by Sri Kamakshi Devi herself. 



ITOfe^^ I 



26 T. .T. D. MONTHLY BULLETIN 

Here the author says that he is the disciple of Govindananda, 
a disciple of Gopalananda, himself a disciple of Sivaramananda 
who drank the Divine Payasa given to him by Sri Devi 
Kamakshi. Though it is said in the colophon to Ratna Prabha 
that Govindananda is the author of Ratna Prabha, it cannot be 
his work because the author says that he is the disciple of 
Govindananda. The work is generally spoken of as Rama- 
nandiya and the author of the work says at the beginning of 
his commentary on the 4th Adhyaya, " Rarnanamasmi *' (Rama 
is my name). Further Ramananda is the author of Vivarano- 
panyasa, a treatise on the Brahma Sutras. In the beginning of 
that work also he repeats the sloka "Kamakshi Dugdha " the 
same that we find in Ratnaprabha and in the colophon also it is 
said "by Ramananda, trie disciple of Govindananda.'* Bala- 
fcrishnananda, the author of Sariraka Mimamsa Bhashya 
Varthika, a disciple of Sridharanahda, whose Pararnaguru was 
Sivaramananda already mentioned, also refers in his Vartika to 
the fact that Sivaramananda was blessed with Para manna or 
Payasa by Sri Kamakshi Devi herself. 




n 

Kanchiptira, the Kamakotipuri of the Bhagavata, is, as everyone 
knows, the place of Kamakshi, the Brahma Vi-dya Swarupini. 
It is stated in the Kenopanishad that Uma Haimavati appeared 
before Indra and taught him Brahma Vidya. It was at Kanchi 
that Sri Sankaracharya inscribed and consecrated Sri Chakra in 
the Kamkshi Temple, and thus established the Kamakoti Peeta, 
for the propagation of Brahma Vidya. The important tenet of 
Brahma Vidya is the realization of the identity of alt individual 
souls with the supreme Atma or Paramatma. Sri Mukakavi, in 
his out-pourings of Panchasati (500) eulogising Kamakshi 
expresses this idea clearly in his verse. 



(To be continued) 



VEDIC LITERATURE AND THE MODERN SCIENCE. 



fl^f EALERS of old prescribed a dietary. But, what comesof 
KE it if it is not followed? 

Mind and body, both thrive on proper food. The body 
can get its needs from the world about us. He who would feed 
the mind must turn his search unto himself. 

Material diets relieve hunger and build up bodily stamina. 
It is wisdom and grace that kill selfishness and lead us to peace, 
Diseases afflict the body if the food we take and the water we 
drink are anything but pure. Even so, unholy thoughts and 
useemly acts bring about the ruin of the soul. 

Bodily ailments yield to earthly cures. It is to wisdom that 
we should turn to burn out the dross in our minds. Our great 
Mahatmaji insistently stressed that both of these formed the 
sine quo non of our very existence. 

For the acquisition of food for the body, the soil of the 
earth should be enriched by ploughing into it rich manures, 
adequately watered and sown with healthy seed. Weeds should 
be rooted out and the maturing harvest guarded against depre- 
dation by man and beast. But the essential soil of a healthy 
soul is equanimity. It is likewise nurtured in a pure and pliant 
mind. The plough that works it is proper conduct, the manure 
of righteous qualities imparts fertility; purity of thought waters 
it; steadiness of purpose affords protection against trespass; 
the weeds that are the evil inheritances in us are thrown out, 
giving no chances to the senses by way of temptations. The 
souls thus cultivated, then stay expectant for the descent of 
Divine Grace. 

The proprietors of the soil do not themselves move their 
little fingers to cultivate it, but rent it and live on a quota they 
exact from the actual plodders therein. It is against this 
palpable iniquity that our benign Government strives night and 
day. Who would save the land for themselves, work themselves 
in it. This code carries a greater emphasis when applied to 
the evolution of inner man. " The Self is its own best friend ** 
says the Holy Geeta. 

The realisation of the fourfold goal of life is measured by 
the persistence of application and the intensity of effort- 



28 T. T. D. MONTHLY BULLETIN 

This ancient land of ours was replete with books of wisdom. 
Their guidance and teaching have been brought to light and 
commented upon by our sages and poets. They were sustained 
in their enterprise by the enlightened contemporary monarchs. 
No wonder, the rank and file followed the teachings in confi- 
dence and faith. As a consequence, our mother land prospered 
in knowledge and in the arts of industry and agriculture. 
Research flourished in medicine and astronomy. Civilisation 
based upon righteous conduct and character advanced apace. 
Selfish interests gave place to the service of the society, 
Community life, administrative proceedure and research into 
the basic truths of existence were the order of the day. To the 
men of wisdom, the imperishable soul became the centre of 
their contemplation in preference to the perishable body. 
Great souls fired by the Divine Spark adorned the land. The 
face of the earth was bright with prosperity and happiness. 
The seekers after ultimate bliss realised that all this rested on 
the rock of peace and balance of mind. They waged incessant 
battles with the six-fold enemy of peace and won. 

To fight such enemies relentlessly is according to Lord 
Krishna the supreme single function of the fighter in this battle 
of battles "YUDHIASWA." 

The moral greatness and the practical wisdom of our 
ancestors spread in due time to all the quarters of the globe 
and conquered men's minds. 

It gave an impetus to their application and enterprice, 
which in due course led to the realisation of the plenitude of 
worldly goods. The line of pursuit was orientated to the mastery 
of the physical and the chemical science and the invention of 
the relevant machinery followed apace. The world saw in quick 
succession marvellous inventions. The locomotives, the steam- 
ship and the aeroplane to tranship men and things to distant 
lands. Messages flashed by the telegraph, the telephone and 
the wireless with incredible speed. The harnessing of electric 
power and allied forces has given us the gramaphone, the radio, 
the cinema, the cure of ailments through X-ray and the ultra- 
violet medication. The invention of printing has afforded 
facility beyond conception for the dissemination of knowledge. 
Alongside these benefits man's hand has also turned to the 



VEDIO LITERATURE AND THE MODERN SCIENCE 29 

unholy acts ; destruction by his inventions, the submarine, 
machine guns, destroyers, tarpedoes and atom bombs, wonders 
no doubt, but for devilish purposes. In the hands of nations 
with such pursuits have thus grown the knowledge and power 
of handling the five elemental forces of nature, for their selfish 
advancement. 

Internal prosperity based upon industries and agriculture 
combined with extensive foreign trade has led to the accumu- 
latio of untold material wealth. By an irony of fate, these have 
not contributed to real happiness and world peace. Two global 
wars have brought the world to rack and ruin. Casualties 
were to be estimated by the million. Spectors of want of food 
for the hungry, of clothing for the naked and of roofs for the 
homeless stalk the length and breadth of the lands. Famine 
stares mankind in the faces ; many are even actually in it. 
Intriguing duplicity and devlish strategy can least be expected 
to quench men's unhold lust, but they, on the other hand make 
heart harder and hands tainted. In the midst of the fall of 
man, where is the room for the nobler sentiments of grace and 
the sacredness of human life to function ? 

But the wheels of God rotate slowly but surely. In the 
midst of this orgy of lust for wealth, the turn of the wheel 
constantly feared, as the relentless law of nature. Like fools 
playing with the venomous scorpion and getting stung to agony, 
the self centred materialist in groping for abnormal returns, 
stands to lose his capital and interest as well, can men in their 
lust for gain be more cruel than the wild beasts of prey. How 
can they lay claim to regard themselves as civilised beings? 
They are no humans whose hearts are not softened with 
sympathy for their fellow beings. It is rank stupidity to impute 
to others dishonorable motives and cruel activities of which 
they themselves are patently guilty, however much they may 
strive to hide them. Faced with the truth about themselves, 
they strive to evade the penalty of world condemnation by 
pointing out the similar happenings described in our ancient 
literature. For one thing they are unable to differentiate 
between the facts and allegories. They have not realised the 
wisdom of the saying " Errors like straw on the surface float 
who would search for pearl must dive below." 



30 :?-.. '""> : > ; :<< ' :..T; f jTAl 

The real 'seeker after truth* can bring to light what is 
imbedded in the priceless pages of our Vedas, of our Sastras 
that showed how to implement their exhortations in practice, 
of our Ithihasas that show their practical realisation in actual 
day-to-day life, and the teaching of our wise men who guide 
their processes. Ignorance of this real intent and content 
cannot be a screen behind which one can conceal oneself and 
say that all of it is meaningless jargon, nay mental perversity. 



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' T - T -I>- Book S,al, ln New Choa ltty) 



35 

(Continued from Page 10) > 

called ' Kanakapuri.' The goddess was therefore praised by 
Devas as Kanaka Durga and she stayed on the mountain at the 
request of Deyas. Lord Shiva joined her later in the shape of 
" Jyotirlinga." 

Here we are reminded of the origin of Durga, the Supreme 
Goddess, born of Yasoda and fond of the boons bestowed on 
her by Narayana. She was sprung frorn the race of the cow- 
herd Nanda. She is the giver of prosperity, the enhancer (of 
the glory) of (a worshipper's) family, the sister of the terifier of 
Kamsa and the destroyer of Asuras. 

Durga is represented in art as a woman of gentle counte- 
nance with ten arms in each of which she holds a weapon. 
With one foot she presses on the body of Mahisha and the 
other rests on her Vahana, the lion, which is depicted as lace- 
rating the body of Mahisha. She wears a crown on her head 
and her clothes are magnificently jewelled. 

She is the foremost of all deities, extending grace and 
mercy to her worshippers and she is the source of earthly 
blessings of fame, prosperity, steadiness, off-spring, art, know- 
ledge, intellect, foregiveness, mercy and every other thing. 

Goddess armed with scimitar and shield, and always 
rescuing worshippers sunk in sin like a cow in the mire, 
worshippers, that is, who in hours of distress call upon that 
eternal giver of blessings for relieving them of their burdens. 
In exile or in the city in the rnidst'of battle or of dangers from 
foes, in forests or inaccessible deserts, in seas or mountain 
fastness, there is nothing that they will not obtain in this world 
by worshipping her. The worshipper will achieve success in 
every business of his if he listens to or himselCjrecite with 
devotion the hymns of Durga. 

The City : 

Bezwada, now known as Vijayawada, lies at the head of 
the fertile estuary of the Krishna River, With the advent 
of the Railway, it has become a big trading centre. The 
magnificent Railway bridge over the Krishna River was 
commenced in December 1890, and completed by March 1893, 
at a cost of over 35 lakhs of rupees. Many industries including 
4 



36 T. T, D MONTHLY BULLETIN 

cement, textiles, machine tools etc., have grown in and around 
Bezwada which is steadily growing in importance. 

The place was a religious centre of great importance in the 
Buddhist period and the famous Chinese traveller Huen Tsang 
is stated to have visited it about 639 A. D. Early in the 7lh 
century, the Chulukyas, who reigned at Kalyani in trie Nizam's 
Dominions, invaded the place, then ruled by the Pallaya 
dynasty, and established a separate province there. Amaravati, 
near Guntur, is renowned for its sculpture.. The Ghalukya 
dynasty flourished there till in turn it was conquered by the 
Gajapati dynasty of Warrangal in the 1.2th century. After 
1228 A. D. it fell into the hands of the Muhammadans who 
established their capital at KondapaHi, a hill fortress near 
Bezwada. The hill fortress was seized in 1515 by Krishna 
Deva Raya of Vijayanagar and given over to the Orissa Raja, 
Finally it passed info the hands of the British, in 1766. At the 
foot of the hill is the village which is noted for the manufacture 
of toys, carved out of soft wood, or moulded'in clay. 

Important Theerthas : 

The following are the important Theerthas that ,lie within 
the Durgakshetra BEZWADA : 

1 . Phalguna Theertha x 

2. Durga Theertha . 

3. Shiva Trisula Theertha 

4. Shankha Theertha 

5. Brahma Theertha 

6. Mukti Theertha 

7. Indra Theertha 

Rishi Theertba: 

On one occasion, Lord Brahma performed a hundred 
Ashwamedhas. When Lord Shiva appeared, he worshipped 
Him, with 'Mallika' flowers. Having been worshipped by 
Mallika flowers, Lord Shiva attained the name of Mallikarjuna 
and stayed with Durga on the hill. As Kanaka Durga remained 
on the hill, it is also called Kanakachala Mountain of Gold 
On another occasion, Kanaka Durga killed the Demons 
Shumbha and Nishumbha and attained the name of Vijaya 



KRISHNA PUSHKABAM AND KANAKA DTJBGA 37 

Kanakapuri was therefore called * Vijaya Pattanam ' or Vijaya 
wada. The town is called Vijaya Pattanam also because Arjuna 
of the Five Pandavas who was also called Yijaya did penance 
on this mountain and obtained Pashupatham from Lord Shiva. 

The following are some of the important sacred places 
around Bezwada : 

Amareswara Theertham (Amaravathi). Situated 20 miles 
away from Bezwada is Amaravathi, famous for its architectural 
ruins of Buddhist origin. The Hindu temple at this place is 
dedicated to Amareswara. The gigantic * linga * in the temple 
is worth seeing. 

Nrisimha Kshetra at Mangalagiri : 

The temple on the hill is dedicated to Nrisimha' who is 
popularly known as * Panakalaraya the Lord of * Panakam.* 
Panakam means jaggery water. Panakam is poured in a hole 
in ihe temple on the hill and when half of the vessel from 
which the jaggery water is poured, is emptied, small quantity 
of the water will trickle through the hole as though it is an 
indication that Lord Nrisimha is satisfied with what has already 
been poured. 

A visit should be paid to the famous rock-cut temples of 
Undavalli, 2 miles south-west of Bezwada. Bezwada is said 
to have been the mythological * Vijayawada ' where the sage 
Agastya worshipped Siva known here as Mallikarjuna. 

Pilgrims bathe in the holy river Krishna and worship at 
the Shiva shrine as well as at the other temple dedicated to 
the Goddess Kanaka Durga. 



25 


S. PartKasarathy, Madras. 


H. Kaiiuka 


1,00 


26 


V. CKermakesavulu, Madras 6. 


Kalyauotsa vara 


50* 


27 


Dr. Goviudaraiulu, Madras-23. 


N. Kanuka 


90 


i) *i 


T. Venkatadri, G. T. Madras. 


Kalyanotsavam 


50 


U 11 


Nathwarlal, Bangalore. 


do. 


50 


51 11 


Dr. P. Venkataramialx, KalaKasti. 


do. 


50 


29 


V. Aramudan, Madras~6. 


do. 


50 


u i> 


R. Ran&atiadliara, Cuddapak. 


do. 


50 



30 R. SuLraraaniam, KadamaTig,alam. do. 500 



38 T. T. D. MONTHLY BCJLLETIN 

OUR SAINTS. 

There is no Religion higher than Tmth is the motto. 
Every man has a spirit in him and that spirit is unconquerable. 
With the spirit in him man persists, consciously or unconsciously, 
whether by efforts or otherwise, to reach the Ultimate Reality. 
No power on earth can subdue the indomitable spirit in man 
which tries to attain the real freedom, it is the spirit that 
unfolds the Truth. People who have dedicated their lives for 
the cause of Truth with their spirit are saints and Mahatmas. 
These souls while on earth with their karana-sarira had struggled 
hard and have pointed out the way to the struggling humanity. 
In their incessant struggle they have established the supremacy 
of Love, the possibilities of solving many outstanding problems 
by the spirit of love and sympathy and , by establishing the 
Brotherhood of Man on earth. We should not fail to study the 
Lives of such Saints, and with their light let us tread the path 
they have shown us and benefit ourselves. If we fail to realise 
this we are not worthy of being considered as human beings. 

What is now required for us is the Moral Reformation. 
We have all these years breathed the foul contaminated air and 
have become insensible to morals and ethics. We should 
therefore individually make efforts to attain the goal in life. 
There will then be the unfoldment of the inner and hidden 
worth in each individual, and our Ancient Land will become 
tlie enviable spot in the whole world. 

Where should we find our Guide? We find them in our 
own Saints whose lives sparkle with wisdom and learning and 
universal love. Our saints are born and not made ; they have 
left by their sacrifice a glorious heritage in their works. Some 
of them have inspired and moulded the religious, social, cultural 
and political life of the country. By virtuous life, moral 
discipline and mental devotion they had attained supernatural 
powers in themselves to benefit humanity. Not only can we 
derive the material happiness on this earth we will not fail to 
attain the highest place in heavens too by sedulously following 
the Way pointed out by them. 



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* month and not in piecemeal. Those who become subscri- I 
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,. VT , . , , c- Amount 

Dale Name and Address. bevas. n 

1 Sri Ramaehandrappa Santoji, Gulburftah. Kalyanotsavam 500 

., R. Balakrislvaama Naidu, Vaiyambalam do. 500 

,, S. V. Sury-vnarayana, Sathyaman&alam. do, 500 

2 ., S, Krishna.swamy. Kumbakonam. do, 5QO 

Srmiva>a7i, Madras-7. do. 500 

., P. Vetik.'itramaMa Reddy, Duvvur. do. 500 

,. Major S. V. Nnftfirajan, Bangalore. do. 500 

,, ., Gudipudi RxulhiikrisliTirisnrrTva do. 500 

3 ,, K, S. Ramas\vamy lyettj'.ar, Adorn II Cl. Brah. 750 

4 ,, N. Prathap Reddy, Hyderabad-Oil, do 750 
,. ,, K. Venkatramn Chetli it", Peritayakulam K. Utsavani 500 
,, Smt. Anjali Devi, Madras. do. 500 
. , Sri V. Krishnarnurthy Iyer, Mr.dras. do, 500 

5 ,, S. K. V, G windara.jan, NtM^lamaiifcalani. do. 500 

6 ,, Durjya Sambamurthy, M. Aflinmnda. do. 500 
,, T. S. Ahobilaeharya, Madias, do. 500 
,, ,, V. Rama^bandra Reddy, Re&alltir, do 500 

8 ,, P. NarayanasttTikaraiah, Mudichal. do. 500 
,, ,, B, Narasimba Varma, Narasapur. do. 500 
.. ,, P. R. Kasi Viswanath. New Delhi. do. 500 
, ,, Veeraswamy Naidu, Ponna'iia-nJialam. do. 500 

9 ., Vamsvnrao, Kammathi'-.i Po. Bijapur. II Cl. Brab. 750 
10 ,, M. Dasaratharatni Reddy, Nellore. Kalyanotsavam 500 

,, ,, Ramacbandra Narayan Chitikar, 

Bombay. N. Kcmuka 1,001 

12 ,, B. V. Nanjundaswamy Cbetty, Mysore. II Cl. Brah. 750 

15 Smt. PremakutU'iri, Coi-tibatore. Kalyanots i varti 500 
,, ,, T. Sadasivan. Madras. do. 500 

16 Sri C. M. Rao, New Delhi. do. 500 
,. ,, Ramayanam Narayana, Nandyala. V, Utsavani 2,000 
,, Smt. N. Jamuna, Madras. Kalyanotsavam 500 

17 Sri S. Marti, Coimbatore. do. 500 
,, M. Raja Rao, Cuddalore. do. 500 
,, ,, Muru;>,appa Chettiar, Madras. S. Kalasabhishekani 1,500 

18 ,, Ramayanarn Narayana, Nandyala. Kalyanotsavam 500 
1^ 11 Jooluri Veeresa]iT n C',arn, Socuiiderabatl. do. 500 

,, ,, Luela & Rarasiiii'.K, Kualalaiupnr. (Malaya) do. 500 

20 ,, Y". II . Venkataramaitappa, Bangalore, do. 500 

,, T. M. Scsharlri, Cuddapah. do. 500 

K. C. Roddy, New Delhi. II Cl. Brah. 750 

22 Smt. Janaki Bai, Mysore. Kalyanotsavam 500 
,, Sri N. Badritiatb, Madras-6. do. 500 

23 ,, Sadasivan, Pondichery. do. 500 

24 ,, Diftambara, Stjcunderabad. do. 500 



T. T. DEVASTHANAMS, TIRUPATI 



16 757 Dakshinayanam Tirumala Sri Vars Anivara Asthanam 

21 757 Tsrupati Sri Andal Thiruvsdipooram Festival begins 
30757 Sathumurai. 

108 57 Upakarroa 

H 8 57 Tiruraala Sri Varaha Jayanlhi 
198 57 ,, Sri Gokulashtami Asthanam. 

28-857 Vinayaka Chathurtfei 

259 57 Tlrumala Sri Ventateswara Swami Vari Brahmotsavam 

Byajarohanam 
29957 ' ' ' ' GARUDA Seva- 



Just Released ! Limited copies U 

Secure your copies to- day. 

DGafflfTurr^ajnuu a&i-yew^euLb G^^ArraFnituj sJusitnuS 1 

Uff) 



t3d^gO?T > 5"S3'a 



. SIDDHANtHA SANGRAHA 

in Tamil and Telugu. 

Just released Short but clear treatment of the three schools 
of philosophy, (Dwaita, Advaita and Vislsthadvaita) for the 
benefit of all, 

For copies apply to : 

THE EXECUTIVE OFFICER, 

T. T. DEVASTHANAMS, TIRUPATI. 



Printed at T.T.D. Press. Tirunati nn/i r.,,Ki;o.-u-j i._ r> . , . 




VIII 



AUGUST 1957 



No. 8 




Sri Malayappaswarni Varu (Utsavuinurthi) witli his consorts 




PARTICULARS ABOUT T1RUMA5LA. 
GENEKAI> : Height 2820 jFeel above sea level. 
Temperature : Maximum 94 Minimum 60 
Rainfall 40" Population : 4QOO, 



INCOME ,. 

Rs. A. P. 

1 Sri Venkateswaraswami Temple, Tirumala 3,58,479 10 11 

2. Sri Padmavathiamma Temple, Tiruchanur 331 2 10 

3. Sri Govindarajaswami Tcmpie v Tirupati 2,115 

4. Sri Kothandaramaswami Temple, Tirupati - 265 3 

5. Sri KapHeswaraswami Temple, Tirupati 211 12 6 

Total -- 3,61,402 13 3 



JULY, 1957 

Nutnbr of pilgrims, accom- f at Tirupati 24,969 

modated in the choultries 1 
in the month : | at Tirumala - 23,150 

Adults ... 45.743 



Number of pilgrims, who availed 
T.T.D. '1 RANSPORT FACILITIES 
to Tirumala in the month : 



Children --- 3,060 



3. 3. 9. 



VoL VIII AUGUST 1937 No. 8 

NEWS FOR THE MONTH OF JULY, 1957 
Anivara Asthanam at Timraala. 

H, NIVARA Asthanam, one of the three major Durbar 
festivals that are conducted to Sri Venkateswara at Tiru" 
mala, was conducted on 16th July 1957 with the usual pomp and 
splendour. A Durbar was held in front of Sri Bangaru Vakili 
with processional deity of Sri Venkateswara with his two 
consorts decked with costly jewels along with Sri Senadhipathi 
Varu. In olden times this festival used to mark the commence- 
ment of writing of the new accounts. This asthanam is held on 
the last day of the tamil month of Ani for which there is 
inscription numbering 115 (No. 617 T. T.) found on the stone 
wall of the second Prakara of Tirumala Temple under date 
9-3-1494 pertaining to an endowment made by two accountants 
of the temple for offering of certain Adirasapadis on the 
occasion. On this occasion the temple keys were re-entrusted 
to the Jeeyangars as also the seals of the office of the admini- 
stration to the executive and administrative heads of the 
TJevasthanams. This festival signified the oath-taking ceremony, 
which the servants of the Lord were to affirm their faithfulness 
to their duty in sacred service of the Lord. A picture of the 
Lord is adorning the cover of issue. 




Sri L. Shalt Commissioner with the Government of India 
New Delhi visited at the " Gosala " of the T. T. Devasthanams, 
on tlie 20th July 1957. He was taken round the Gosala and 
his remarks were as follows : 

" I visited the Devasthanam Gosala. The herd consists 
largely Sindhi cows built up from stock detained form the 
Indian Dairy Research Institute Bangalore though there are 
some crosses. 

" The cows are in splendid condition and some are out- 
standing good milkers. To avoid close inbreeding, however 
it is extremely necessary to detain 1 or 2 good known pedigrees 
from other centres. In this connection the possibility of 
detaining bulls from Indian Dairy Research Institute Bangalore 
and the Hosur- farms may be examined. 

. . *' The Gosala suffers from the disadvantage that it has no 
draging and cultivable area attached to it with the result all the 
fodder has to be purchased and during the summer months and 
the animals do not get any exercite. 

"In this connection I was glad to note that the Devastha- 
nams already acquired 400 acres of land beyond the University 
for location of this Gosala. It is hoped that necessary buildings 
will be put up early and the Gosala shifted there as early as 
possible. 

"The herd is excellent and the Devasthanam with its 
resources should be able to develop this into an outstanding 
one.** ' - - ....... ......- ....'..-..:...:< 



AWAKE ARISE APPROACH. 
JK, Ramaswaini lyengar- 

EN the present century regarded as the Age of Science and 
reason, the modern thinkers of Hindu Philosophy solicit 
for their own understanding a rational and convincing expla- 
nation for the seemingly irrational, incredible and unacceptable 
presentations in the Vedic and Puranic Literature, particularly 
the popular Ramayana. 

Well wishers of humanity have the sacred duty to strive to 
study and understand the lore of ancient India, In the light of 
modern methods of research and correct false impressions and 
perversity of interpretation. It is up to everyone of us to save 
man from becoming a burden to himself by snatching his soul 
from the conflict with its material envelope and the lower 
passion it nurtures. 

In the light of the exposition, let us try to understand the 
real significance of the battle waged by the supreme God, Here 
Sri Ramachandra. 

The path is lighted all along its way. Man has a way out 
from becoming submerged in the ocean of samsara which 
springs as the result of the play of the three-fold gunas. The 
ancient sages concentrated their mind on the attainment of 
peace, on the achievement of absolute absention from causing 
injury to all creatures. 

But this did not prevent them from being victimised by the 
demons who were the manifestation of evil forces. So they 
sought asylum at the feet of that Divinity who was the personi- 
fication of goodness and sympathy. Had he not come down to 
earth in the guise of man to protect the oppressed and elevate 
the depressed. 

The purana runs : Sage Kasyapa had two wives Aditi and 
Diti. Aditi was righteousness itself and the very antithesis of 
it, Diti. To them were born, wonder of wonders, children 
beyond reckoning. They sorted themselves out into the two 
rival camps, the righteous and the unrighteous and were in eter- 
nal conflict. The conflict was waged on the arena, which in the 
figurative implication of language, was the mind of the sage 
itself, and which is the real implication in the GIta term 
" Kshetra ". The children at war were then but the good and 
evil propensities of human nature. 



6 T. T. 3X MONTHLY BTJLLETE8 

The great Acharya Sankara has clothed this conflict .in lucid 
unmistakable form. The stable qualities like mental balance, 
restraint from evil and the like are the Devas, while their nega- 
tions like lust anger and the like are the Asuras. The doyen oi 
Tamil Poesy, Kambar has sung to the same tune in his own 
inimitable way. " Kama Vehuli Yena Nirudar". Sri Yedanta 
Desika has clinched the position by allegorising the Ramayana 
making the mind over-ridden by the ten Indriyas correspond to 
Sita caught in the grip of Ravana the ten headed monster. 

In our daily prayers, we raise our hands and hearts to the 
sun-God and pray that he may give us the strength to save 
ourselves from falling victims to the enemy within for countless 
ages, nay for all time. The real conquest then, is the victory 
in the battle of our hearts, not in the struggle in the physical 
world of our senses. , It is this victory in the inner conflict that 
Sri Venkatanatha refers in the word " Jayathi " at the very 
outset of his Mahavira Vaibhava. The wars of this world were 
not obviously in his thoughts. 

The term " Manda "" denotes absence of wisdom. 

f 

" Mandeharumya " are a Rakshasa clan and their business is 
to present themselves across the path of the rising sun at each 
day-break and obstruct his course. The Gayatri prayers which 
we are enjoined to offer to the celestial luminary are the 
weapons which destroy them for the time being for they revive 
back to life on the strength of the boon which they have won 
from the creator. 

The moderns have been convinced beyond all doubts, by 
rational explanations and proofs that the earth belongs to a sun 
centered planetary system, and it is its rotation in its .circuit 
that is the cause for the endless succession of days and nights. 
In reality, however, it is with the eye of wisdom that man must 
see the sun of the Vedic cult. It is his Light that illumines our 
inner selves and its absence plunges us into darkness. 

Our Holy books condemn intense suffering in hell, the 
souls of those that revel in acts of evil. In apparent contra- 
diction to this, our Poet-Sage Valmiki would send the souls of 
the Rakshasas to the bliss of heaven, for the reason that they 
fell by the divine arrows of Sri Rama. This pronouncement 
can come only from, a sage as a result of an inner vission 
acquired by intensive contemplation. 



AWAKE ABTSE APPROACH * 

A pertinent question is "Did not Sri Rama kill the 
Rakshasas on the 'field of battle? Yes, He did, but in what 
sense ? The theme is symbolic. His supreme power destroyed 
the Thomas and Rajas in them and released the satvic forces. 
These released forces ascended to heaven and the earthly bodies 
with the binding forces of the gunas gone, fell to the ground. 
In that sense the destruction referred to, is that of the evil 
traits. It is this death that is the gateway to heaven of the true 
warrior. The bow which Sri Rama wielded was the Pranava 
and the arrow that twanged forth from the bow strings were 
the rays of the luminescence of wisdom and of Satya and 
destroyed ignorance, untruth and evil propensities. 

Indeed the very names of the demons imply the evils that 
they were. 

Man is man, only when he is able to discriminate between 
the self and the non-self. In the nature of things, the Satwa 
Guna lifts up man's soul to a plane of permanent bliss, while 
Rajas and Thomas drag him down to perdition. 

Nature provides a simile- Iron cleansed of its rust coat is 
attracted by Magnet and itself gets magnatised. Even so, of 
the individual soul with its coating of the rust of evil nature 
burnt out in fire of satwa is drawn to the universal soul and 
achieves assimilation. To remove the rust of iron is not the 
function of the magnet. Even so, Almighty God does not take 
upon Himself the duty of cleansing the soul of its grossness. 
It is the individual that is to achieve the purification. He who 
has lost his mental equilibrium will be shrouded by the evil 
traits lust, anger, greed, illusion, arrogance and jealousy. When 
the evil is rent, the votaries bathe in the radiance that burst 
forth through it and attain peace. He from whom the evil 
traits have been forced out is reborn into the illumination of 
wisdom. It is this transformation that is meant by the destruc- 
tion of the deman in man. 

" Take my mind and train it to follow thy will ** exclaimed 
the great Yamunacharya, it is the mind that is ia urgent need 
to be broken to the path. 

Sage Valmiki extols the prince of Ayodhya as an Avatar 
of transcendental grace, who never wrought by word or deed, 
the slightest pain even to such insignificant entities as the ant 



8 T.-T.'D. MONTHLY BULLETIN 

and the mosquito, nay the vile serpent itself. Had it not been 
for this, the great and discerning Apostle of non-violence 
Mahatma Gandhi would not have turned to him as the Angel 
of Perfection. Eradication of the Taint of Cruelty is the very 
highest form of the basic code of life. 

Sri Ramachandra impressed on his consort Sitathatofall 
the virtues, the greatest was that which sends the heart forth to 
throb in sympathy with the aching hearts of the unfortunate. 
It is that sympathy that the soul should draw as its sustenance 
if it is to come to its own. . 



Religious lectures held during the month of June 1957 
T, T. Devasthanams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

Date Discourses given by Subjects 

1-6-57 Dr. DrVenkatavadhani BHAGAVATHA AKYANAMULU 

8-6-57 Sri Venkateswara HARIKATHA ON 

Bbagavatar UTHARA KALYANAM 

15-6-57 Sri G. Venkatarathnam HANUMATH SANDESAM 

Bhagavathar 

22-6-57 Srimati A. K. Kamala Bai DEVOTIONAL Music 

29-6-57 Sri Swami Sadanandaji BHAGAVATH GITA 

Saraswati (In English & Sanskrit) 



+ FOR THE ATTENTION OF THE SUBSCRIBER +.. 

! Subscribers are kindly requested to note that the J 

I bulletin copies will be posted only on the 10th of every I 

month and not in piecemeal. Those who become subscri- I 

| bers or renew their .subscription after the 5th of a month, I 

f will get copies of the bulletin only after the 10th of the J 

I succeeding month and not earlier. I 

_ . ... " 



SREE VENXATESWARASWAMI VAR1 TEMPLE, TIRUMALA. 

ARJITAMS SCHEDULE 

KK. Rs. 

Harathi each ... 1 

(i) DARSANAMS. 
1 Thomalaseva ... 13 4, Pulangi ... 1 

2. Arcbuna ... 7 5, Abhishekara ... 1 

3. Ekanlaseva ... 13 

Note: For (1) and (3) five persons will be admitted for each ticket ; and 
for (2) only four persons for each ticket ; and for (<t) and (6) 
admission is for each ticket holder only. 

(ii) SEVAS. Rs. RS, 

1. Amantranutsavam ... 100 7. Japhara Vessel , 65 

2. Pulangi ... (50 8. Sahasrakalasa 

3. Abhishekara ... 45O Abhishekara ... 15OO 

4. Gambhura Vessel ... 250 9, Tinippavada-Full ... 2000 

5. Civet Vessel , 85 10. Tiruppavada-- Partial... lOOO 

6. Musk Vessel , , 5O 11. Abhisheka Kovil Alvar. 500 

Note : (I) lo per5ons will be admitted during the services of Thomala 
and Archana in the morning, and for Ekantha Seva during the 
nig hi for ihe day. They will also be given Potigali prasadam 
in the n >on and Dosala in the night after Nivedana. One 
Rupee has to be paid for I>atham additionally. 

(2) Daring this service, 10 persons are admitted for Darsanatn, 

(3) to (7) For all these sevas only 10 persons are admitted for Abhi- 
sheka Samanuln will be given ia the hands of the party for 
being taken into the Bangaru Vakili with the procession: for 
other items 4 to 7, the particular items only will be given in the 
hands of the party for similar purposes. Sri vari Prasadamsof 
Tirtham Chandanam and Sree Padarenu will be given. 

(8) ti- (11) These are a day's function each and the party will be 
given prasadams, Vada Laddu, Appam, Dosai etc., besides 
Vastra Bahuniauam at the end of the f unctsons. 

GKNKRAl/ : Additional one Rupee has to be paid for Dattatn and Harathi 
purposes as per custom as occasions demand. 

(iii) UTSAVAMS. Rs. . Rs 

1. Vasantotsavam .... 20OO Big Sesha , 62 

2. Brahmotsavaua 1st Cl. 1500 Sarvabhuoala . 62 

2nd 750 Surjaprabha ... 62 

3. Kalyanotsavam ... 500 Pallaki 62 

4. Vahanaseva with dia- Silver Garuda ... 32 
mond coat-of mail Chiana Sesha ,.. 32 
Kalpavriksha or Chandraprabha ... 32 
Sarvabhupala. ... 72 Elephant 23 



10 T, T. D. MONTHLY BULLETIN 

Rs, Rs 

5. Vabanaseva with ott t Horse Valianam ... 33 

diamond coat-of-mail. Lion ... 33 

Goldon Garuda ... . 62 Swan . 33 

Kalpavriksha .,, 62 Silver Tiruchi ... 32 

Note : (1) Vasantotsavattt : Conducted for ten days or lesser number of 

da>s as per the convenience of the party. Vastra Bahnmanam, 

Chandanam and Sree Padarenu etc., will be given to the party. 

(2) Brahmotsavam : For 1st Class. 20 persons and 10 persons for 
the second class of Brahmotsavam will be admitted for Tomala 
Seva. Archana and night Ekantha Seva, each day of the 
performance of the Utsavam which may be conducted for 8 
days or a lesser no according to the convenience of the party. 
Pougal and Dosalu will be given to the parts' on days of the 
Utsavam. At tlie end, Vastra Bahumanam. Sree Vari Prasa- 
dams of Sandal and Sreepadarenu will be given. 

(3) Celebration of marriage : At the close of the function Vastra 
Eahmnanam, Thirtham, CLandanam, Sree Padarenu. etc.. prasa- 
dams will be given .as per maniool besides L,addu, Vadas 
Appains, Dosalu and food prasadams. 

(4) The Vahanam Sevas : Besides the payment of the schedule 
rates, the worshipper is bound to pay Re. I/ for each Vaha- 
nam additional for Harathi. One Vada or one Manoharam will 
"be given to the Grthastha for each Utsavam. 

GENBRAI.: Additional one Rupee has to be paid for Dattam and Harathi 
purposes as per custom as occasions demand. 

Ov). FO3D OFFERINGS Rs RS. 

L- Dadhyodan ... 56 5. Sakarbath ... 120 

2. Pulihora ,. 6O 6. Kesaribath .., 125 

3 Poagali ... 7O 7. Payasam ... 80 

4, Sakkarapongali ... 80 8. Sira , 160 
Note; Prasadamswill be given to the party after Nivedanam. 

(v) PALLU OFFERINGS. Rs RS. 

1. Laddu ... 125 7. Sukheelu ... 60 

2 - v?da ... 80 8. Manoharam " ... 70 

3 - Po 11 ... 45 9. Jilebi ... 125 

4 - Dosa ... 50 10. Ukaya Chatnf, (the fruit 
5 Appam ... 60 must be supplied by 

6, Tenatola ... 55 the pilgrim)' ... 5 

Note .For each of the offerings, 30 Paniyarams wilt be given to the 
Grihastha who pays for it. 



SYMPOSIUM OF HFNDU WORSHIPS. 
K. Srinirasan, P. R. D , Southern Railway, 

JRlshabha Deva's descent, Life and Teachings. 



Parikshit asked Sukracharya about how Priyavrata 
^ who was attached to his wife, house, children and so on, 
attained perfection and came to develop unswerving devotion 
to Lord Sri Krishna. 

Sukracharya replied that the Lord cannot be known 
through the ordinary means of cognition and the Living beings, 
ever maintain their connection with a body, bestowed on them 
by the unmanifest Lord, for birth and death, grief, infatuation 
and fear, joy and sorrow, as well as for doing work. What 
harm can the home do to the wise man who has subdued his 
senses and delights in the self? Resorting to the citadel of the 
lotus-like feet of the Lord whose navel is the seat of a lotus one 
could conquer the six enemies, in the shape of the five senses 
and the mind that have "not been controlled. His father being 
thus engaged, Agnidhra, who followed his commands, duly 
protected the people of Jambudwipa as his own progeny, keep- 
ing his eye on Dharma. Seeking the realm of the manes he 
collected the requisites for worship and with concentration of 
mind and asceticism adored the glorious Brahma in a valley of 
Mount Mandara. Having come to know this, the glorious 
Brahma sent down an Apsara, Purvachitti by name, who used 
to sing in his court. The prince succumbed to the dominating 
influence of the most powerful god of love who had found an 
open door to his heart, the moment the, prince saw her. 
Employing a language clever in expressing things, Prince 
Agnidhra, who possessed the intelligence of gods and proved 
a past master in winning over the young woman, propitiated 
that celestial damsel by showing her great regard. She too, 
whose mind was captivated by the intelligence, amiability, 
comeliness, youth, splendour and nobility of that leading hero, 
then enjoyed with that Lord of Jambudwipa, earthly as well as 
celestial pleasures for a period, extending over ten crore years. 
Through her, it is said that foremost of kings, Agnidhra, begot 
nine sons of whom Nabhi was the eldest. Nabhi married queen 
Meru Devi. 

Desirous of obtaining progeny, King Nabhi along with 
Queen Merudevi, who bad no issue, worshipped with a concen- 



12 T. T. D. MONTHLY BULLETIN 

trated mind Lord Vishnu. While Nabhi was reverently 
worshipping Him with a pure heart and while the rites known 
by the name of Pravargya were proceeding, the heart of the 
Lord was seized with a longing to accomplish the desire object 
of His servant because of His affection for His devotees, and 
He revealed before Him His most independent captivating form 
which ravished the soul by its limbs, which were pleasing to the 
mind and eyes. Propitiated by the great seers at the very 
sacrifice, the Lord was born in the family of King Nabhi in a 
divine form with a view to obliging that monarch and with 
intent to teach to the world the sacred vows 'observed by sages 
that have no covering on their body except the atmosphere, 
lead an ascetic life and are pledged to perpetual .celibacy. Now, 
finding marks of divinity manifest in Lord Rishabha from His 
very birth and His glory mounting every day along with treating 
all alike, control of the internal and external senses, aversion to 
the pleasures of sense, universal domination and perfection in 
everything, the ministers as well as the people, including the 
Brahmans, and gods too eagerly wished that He should rule 
over the earth. 



He performed both the types of religious rites, ordained by 
the scriptures and begot through Jayanti, bestowed on Him by 
Indra, a hundred sons, who were His own replicas. Of them 
the eldest and the one possessed of the highest attributes was 
Bharata, who was indeed a great adept in Yoga and after whom 
they speak of this land as Bharatavarsha. The Lord who was 
called Rishabha was God Himself independent eternally free 
from all evils by His very nature and enjoying absojute bliss ; 
Yet, performing actions like an ordinary mortal. He taught to 
the ignorant by His own example the duties that had been 
forgotten through time. 

Rishabha Deva's descent Life and Teachings : 

gerr 



ft 



Srimad Bagavatham. 



13 

With a pure mind, all living beings, mobile as well as 
immobile ought to be respected at every step as abodes of Lord 
Vasudeva ; that alone will be Lord's true worship. Lord's 
propitiation is the reward of the activities of the mind, tongue, 
eyes and the other Indriyas. For, without propitiating Lord 
Vasudeva, a man cannot hope to escape from the greatly 
confounding noose of Death. 

As for this body, this body in the mortal world does not 
deserve to be given up to sensuous pleasures, which are a source 
of misery and which are enjoyed even by dogs, and other 
animals. It is worthy of being devoted to sublime austerities 
whereby the mind is purified ; and from purity of mind follows 
the unending bliss of absorption into the Absolute. The wise 
speak of service rendered to exalted souls as an open gate to 
liberation and the fellowship of those who are fond of women 
as the door opening into hell. They alone are great who are 
even-minded, exceptionally calm and composed, free from 
anger, kind-hearted and pious or again they who regard love 
offered as the object of human pursuit, who take no delight in 
men engaged in pursuits calculated to nourish their body nor in 
a house-hold consisting of wife, children and riches, and who 
have no selfish interest in the world beyond the maintenance of 
their body. An erring soul commits sin only when he endea- 
vours to gratify his senses. One should not regard those actions 
as good, from which has followed this body, which though 
non-existent, is a source of misery to the Jiva. The real nature 
of the soul remains obscure due to ignorance only so long as the 
Jiva does not enquire into the truth about the Spirit. So long 
as actions continue to be performed, the mind remains disposed 
to activity, and it is due to such a mind that the Jiva remains 
tied to a body. The Spirit being thus veiled by ignorance, the 
past actions of a man render his mind prone to activity. And 
so long as there is no love for Lord Vasudeva, the Jiva is not 
rid of its indentification with a body. 

Self-realization and aversion for the pleasures of sense, and 
followed by great ascetics given to self-control and retired from 
worldly activity, Lord Vasudeva Himself renounced even at 
home everything except His body, which was the only posses- 
sion left with Him, and, having absorbed the sacrificial fires 



14 . ' .. T. T. D. MONTHLY BULLETIN 

into Himself, and taking to the life of a recluse, departed from 
Brahmavarta as if mad,, with dishevelled hair and scantity clad; 

Lord Risabhadeva was the very ornament of the protectors 
of the world ; yet His divine glory could not be perceived on 
account of His behaving as .aforesaid like a stupid fellow and 
because He had adopted the weird appearance, speech and 
conduct of one who has renounced all worldly attachments and 
connections. 

Karma Yoga practiced by Rishabha Deva : 

'Karrna* means the performance of certain kinds of rites 
and duties as a result of knowledge acquired by Sastras. The 
duties consist of Nityakarma and Naimittika karma. Nitya- 
karma including * Sandhya ' etc., has to be performed regularly 
and is compulsory. Naimittika karma has to be compulsorily 
performed on specific occasions like the eclipse of the Sun, 
Moon etc., and Kamyakarma rites are optional as have been 
chosen to suit one's ability. Gnana Yoga is an uninterupted 
contemplation on God by one who has developed bis mind by 
Karma Yoga. A person succeeds in attaining to a vision of his 
self by a practice of Yoga preceded by Karma Yoga and 
Gnana Yoga. 

After Karma Yoga and Gnana Yoga, there is Bakthi Yoga 
which is said to be the direct means to the attainment of the 
Supreme Goal. In Bakthi Yoga, one contemplates on Bhagawan 
and this was practiced by Rishabha Deva who attained salvation 
and demonstrated to the other human beings the embodied 
souls 'what is self or Atman ? '. Rishabha Deva was considered 
to be a minor Avatara of Lord Vishnu. 

Rishabha Deva's Bhakti Yoga : 

Bhakti is the.special form of meditation which is of the 
nature of unsurpassed love towards God and it has for its object 
the essential nature of Bhagawau who is not dependent on any 
one else. It is a form of continued supreme attachment to fhe 
Lord. By practicing everyday Bakthi increases and ultimately 
there is success or SiddhL This is also a means for the attain- 
ment of salvation or Moksha. This particular Bakthi is 
* parabakthi ', 



SYMPOSIUM OF HINDU WOESHIPS 15 

Rishabha Deva wanted to appear as a human being with life 
and the body. He is an example of the highest form of detach- 
ment. He also taught by leading an exemplary life how a 
person with a family can be non-attached to his body, family 
life and belongings. The preponderating speciality in Rishabha 
Deva was his non-attachment as demonstrated by his walking 
through a burning forest of bamboos irrespective of his body 
being attacked by fire. His teachings to his sons were of great 
value. He emphasised on the performance of duty without 
being attached to the fruits of action. 

Now, in order to teach to the Yogis the process of giving 
up the ghost. He thought of quitting His body and, constantly 
viewing the Supreme Spirit who was directly present in Him as 
identical, ceased to think of His body and gave up His identi- 
fication with the subtle body. When Lord Rishabhadeva was 
thus rid of the subtle body, His visible form continued to 
wander over this globe due to seeming egotism induced by the 
vestiges of Yogamaya and visiting as directed by Providence the 
territories of Konka, Venka, Kutaka and South Karnataka, 
traversed the forest of the Kutaka mountain like a madman 
with dishevelled hair and with a piece of stone in His mouth. 
Meanwhile a fierce forest conflagration broke out due to the 
friction of bamboos tossed about by the force of wind and s 
enveloping the forest on all sides, consumed the body of 
Rishabhadeva too along with the forest. 

This descent of the Lord was intended to give a lesson in 
the art of liberating oneself to those who are stepped in the 
quality of Rajas. People recite the following verses conform- 
able to the spirit of such teaching : " Oh, of the Dwipas and 
Varshas of the earih, girt with the seven oceans, this land 
(Bharatavarsha) is exceptionally holy inasmuch as the people of 
this land celebrate the blessed deeds of Lord" Vishnu associated 
with His descents. 

In this connection, we are reminded of the teachings in the 
Second Chapter of Gita regarding actions to be performed 
without caring for the fruits of such action and actions without 
attachment : 



16 T. T. D, MONTHLY BULLETIN 

" Thy business is with the action only, never with its fruits ; 
so let not th^e fruit of action be thy motive nor do thou cling 
to inaction." 



" He whose mind is free from anxiety amid pains, indifferent 
amid pleasures, free from passion, fear and anger, is called a 
sage of stable mind. 

(Continued from Page ] 8} 

several people at the same time and several people can reap the 
fruits of worship at the same time. Nay more, not only several 
people but even several generations of people can worship him 
and obtain his grace. The greater the number of people or 
the number of generations that worship an idol, the greater 
must be his power and generosity to save mankind. So idol 
worship is one of the most important and common forms of 
worship of God. 

Religious lectures held during the month of June 1957 
T. T. Devasthanams Information Service Office, ; 
19, Royapettah High Road, Madras 14. 

1-6-57 . Sri K. Rajagopal Rao, B.A., LAKSHMI KALYANAM 

2-6-57 Sri Rangadasa Goshtigal SUPRABHATHAM (Prayer) 

8-6-57 Sri K.Lakshmikantha Sarma DHRUVA CHARITHAM 
15-6-57 Sri V. K. Gopala lyengar ANDA'L AND 

THIRUVENGADAMUDAIYAN 

22-6-57 Sri U. Appu S^strigal PRAHLADA CHARITHRAM 

29-6-57 Sri Venkateswarananda ALWAR AMUDU 

July 1957. 
6-7-57 Sri D. Sachidananda BHAGAVATH GITA 

Saraswathi 

7-7-57 Suprabhatham by Bhagavatars PRAYER MEETING 
13-7-57 Sri K. Rajagopal Rao, B.A., KUCHELOPAKHYANAM 
20-7-57 Dr. K. Vaidyanathan, M.A.,ph.D. NARSIM MEHTA 
27-7-57 Sri P. R. Nagaraja Rao VYASARAJA THEERTHAR 

* CHARITHRAM 



IDOL WORSHIP, 
P. V. Ramanujaswami, M.A., 

INDUS are theists and believe in the existence of God. 
In treating about idol worship it is not necessary to prove 
the existence of God, The most common argument adduced 
to prove the existence of God or some Super-human power is 
this. The whole world or universe is a creation i.e., it is in the 
form an effect. And it is an accepted principle that every 
effect must have a cause. No human being can be considered 
to be the cause of this world, because it surpasses human 
powers. So some super-human agency must be the cause of 
this world and that we call God. 

When once God is accepted, it must also be accepted that 
the creation of God is in the power of God ; for a creator can 
make or unmake his creature. So we his creatures must always 
try to be in his good looks to proper by his kindness and not be 
destroyed by his anger. To propitiate him we must worship 
him. So all theists worship God, each in his own way. The 
idea of propitiation by worship is also derived from our 
experience. If we want to be in the good looks of our superiors 
and desire some advantage from them, we follow their wishes, 
dance attendance upon them and speak words which please 
them, praise their good qualities and above their adversaries. 
The same principle we apply to our God who is superior to all 
human beings. Just as our superior has no desire to be attended 
by us but we only do so for some advancement, so God does 
not desire our worship but we worship him of our own accord 
for our advancement. There is one superiority in the case 
of God. Although the superior person -helps a man who 
praises him but does not of his own accord go to a person and 
ask him to approach him to help him, God is anxious to help 
and redeem his devotees as the devotee is anxious to worship 
him and get his grace and induces them to come to him. 
Therein lies the mercy of God. 

God being impersonal, it is very difficult for men to 
conceive and worship him. It is only very intelligent and 
learned persons and persons blessed by God that can see God 
in the mind's eye and worship him. The generality of mankind 
is not capable of doing so and want something concrate to fix 
their mind upon. Their mind's are not trained, ripe by wisdom 
to realise God in themselves and worship Him. They want a 



18 T. T. D. MONTHLY -BULLETIN 

great deal of practice and they may not be able to achieve it in 
their life-time. So some concrate shape has to be given to 
God to unable all people to worship him. As God is himself 
formless but possesses all the conceivable good qualities any 
form that we may conceive of will suit him. To say that as 
idols are different in form, they cannot all represent God. 
Every conceivable form can represent him because it cannot be 
said that God has not the form which a particular idol possesses. 
The form of the idol depends upon the taste of the worshipper. 
A pious man likes a mild form, a warrior likes a warrior God, 
a cowherd likes a cowherd God, and so on. So every form 
can represent God ; and no form can be said to be unfit for 
God. 

The next question is " Is the idol a symbol of God or is 
it really God ?" It is not merely a symbol of God. God it 
really there in the form of the idol. The devotee wants to 
worship God and makes an idol according to his own liking. 
Then he prays to God to come and reside in the idol so that he 
may worship him. God in his infinite kindness and eagerness 
to fulfil the wishes of his devotees comes and actually resides in 
the idol. Therein lies the accessibility of God to his -devotees 
and eagerness to redeam mankind even by following their tastes, 
Therein lies the greatness of the Hindu conception of God. 
It is therefore wrong to say that Hindus worship, stones, trees, 
wood etc., as God. Nothing can be further from the truth. 
The Hindus do not worship stones etc., but only God present 
in stones etc. Because the idols are different, it is also wrong 
to say that Hindus worship several Gods and are' polytheists. 
They worship only one God but they give him different names 
and forms according to their tastes and likings.- That is why 
we say that the God has thousand and one names and call him 
by these names. That does not mean that there are thousand 
and one Gods. He has all conceivable names. So also he has 
all conceivable forms. So idol worship is really worship of 
God and not worship or stone, or wood. 

There is another advantage in idol worship. If a man 
conceives God in his mind and worships him, he alone will be 
saved thereby. No other man can worship that God and 
obtain his grace. But God in an idol can be worshipped by 

(Continued at Page 16} 



{Continued from previous issue.) 

SAINTLY STEERERS OF THE SHIP OF 
BRAHMADVAITA OF THE UPANISHADS 

,*~~~ Sri Ananthanandendra Saraswatht 

f ERE he clearly says that the original source of Brahma 
Vidya Aikathmya (<^)), the idea of the identity of the 
Jivatma and Paramatma, resides in the centre of Kanchi. The 
seed of Advaita thus sown in Kanchi has born excellent fruits 
in that we see Kanchi and its neighbourhood have produced 
many prominent writers on Advaita whose works are the most 
outstanding works on Advaita even to this day. We have 
already mentioned the names of Govindananda and Balakrishna- 
nanda. Balakrishnananda, also called Abhinava Dravtdacharya, 
says that he belongs to Srutinagara, which is probably the same 
as Vedapuri (Vedapura), the modern Tiru-ottu-oor, the head- 
quarters of the Cheyyar taluk in the North Arcot District. We 
find that Purnananda Saraswati, also called Anandapurna, the 
authprofa commentary on Sri Harsha's Khandana Khanda 
Khadya and Mandana Misra's Brahma Siddhi and other 
important Advaitic works, Sivaramaiianda Saraswati (mentioned 
in the two verses quoted in the beginning of this section), who 
is reputed to be the author of a commentary on Madhusudana 
Saraswati's Advaita Siddhi, Narayanananda Saraswati also 
known as Narayana Tirtha, the disciple of Govindananda 
Saraswati and the author of the Prose-varthika on the Brahma 
Sutras, Krtshnananda Saraswati (Senior), disciple of Rama- 
nanda Saraswati and the author of a commentary on Ratna 
Prabha, Brahmananda Saraswati (Gauda) generally known as 
Gauda Brahmananda, author of Laghucbandrlka and Guru- 
chandrika, the most authoritative commentaries on Madhu- 
sudana Saraswati's Advaita Siddhi, Nyayaratnamala, Brahma 
Sutra Muktavaii, Advaita Siddhanta Vidyotana and other works, 
Krishnananda Saraswati (Junior), author of Siddhanta Siddhan- 
janam, all these great authors, as well as Purushottarna Saraswati, 
Gopalananda Saraswati, Sridharananda Saraswati, Swayam- 
prakasananda Saraswati, and Ramananda Saraswati (Junior), 
all these belong to this same Guruparampara. Thus we see 
that ;this Parampara consists of important Advaitic authors. 
The sanyasis of the Advaita Sampradaya are generally divided 
into ten different orders, Tirtha, Asrama, Vana, Aranya Giri, 
Parvata, Sagara, Puri, Bharati and Saraswati. The Saraswati 
2 



20 T. T. D. MONTHLY BULLETI1 

Sampradaya consists of two orders Ananda Saraswati and Indra 
Saraswati. We have already seen how the Kanchi Mandala 
has produced many eminent Sanyasis belonging to the 
Ananda saraswati order. Among the Sanyasis of the Indra 
Saraswati order to which the Kanchi Kamakoti Peeta belongs, 
Upanishad Brahmendra Saraswati, the author of commentaries 
on all the 108 Upanishads, Sadasiva BraHmendra Saraswati, 
the author of Atma Vidya Vilasa, Brahma Tatva Prakasika 
(a vritti.on Brahma Sutras) and Siddhantha Kalpa Valli, 
Girvanendra Saraswati, the author of Prapanchasara Sangraha, 
Gangadharendra Saraswati, the author of Swarajya Siddhi, 
Advaitanandendra Saraswati, the author of Brahma Vidya- 
bharana, a commentary on Sri Sankaracharya's Brahma Sutra 
Bhashya, Bodhendra Saraswati, the author of Advaita 
Bhushana, another commentary on Brahrna Sutra Bhashya, and 
Vasudevendra Saraswati, the author of Tatwa Bodha, Pratyak 
Tatwa Prakasika and Vasudeva Mananam are some of the 
authors belonging to the this order. Sanyasis of this Indra 
Saraswati order are found even now on the banks of the 
Kaveri, the Palar, the Krishna and the Godavari. It appears 
from an inscription in Varadaraja Swami Temple that there wad 
in Kanchipuram a Mutt belonging to the order of " Sagaras." 
An inscription on the inner face of the west gopura, northern 
side, in the Varadaraja Temple dated saka 1300, Kalayukti, 
Margali, 2nd corresponding to November 27, 1378 in the reign 
of the Vijayanagara king, Hariyanna Udaiyar registers the grant 
of the village of Iluppaipattu as Sarvamanya to the Ascetic Sri 
Vedendrasagara Sripada of the Veda Mata in the Perumal 
Koil at Kanchipuram to meet the Biksha expenses of the Swami. 

Brahmananda Saraswati was also called Gaudabrahma- 
nanda. Probably he was so called because he belonged to 
Gaudadesa and came to the south in order to study Sastras 
under Sivararaanandendra Saraswati who as already stated was 
blessed with Payasam by Kamakshi. It is not usual to refer to 
a person residing in a particular part of the country with the 
name of that country appended to his name unless he is a 
stranger in that country. Similarly Balakrishnananda is called 
Abhinava Dravidacharya (the previous Dravidacharya being one 
who belonged to the pre-Sankaracbarya period), because as he 
himself sayse hwas travelling in the northern parts of the 



SAINTLY STEEEERS ...... UPAMSHADS 21 

country like Prayaga, Banares and Kailasasraraa where he says 
he finished various portions of his varthika. The same analogy 
may be applied to the case of Gaudapadacharya and the (pre- 
Sankaracharya) Dravidacharya. 

Sri Sarvajnatma, the author of Sankshepa Sariraka, in the 
beginning of his work, pays respects to Sankaracharya in the 
following sloka. 



|f 

Though the meaning of the word Saraswati in this sloka is 
Saraswati, the mere word "Saraswati" is also suggestive of 
the fact that the Saraswati order, one of the ten orders of the 
Sanyasis of the Advaita Sampradaya, was specially associated 
"with Sri Sankaracharya.* 

*Once Sureswaracharya, the foremost disciple of Sri Sankaracharya 
developed a boil in his head. All human treatment failed to cure the 
same. In his boundless love for his disciple Sri Sankaracharya sent 
for the Aswins, the doctors of the Gods. They came at his call and 
Sureswaracharya was completely cured. Indra, the King of ths 
Gods, got angry with the Aswins for leaving the Kingdom without his 
permission and hurled his famous weapon Vajra against the Acharya. 
The weapon scarcely reached the Acharya's presence when it sudd nly 
lost its force and the weapon itself broke into thousand pieces, even as 
the arrows of Viswamitra had broken before the Brahmadanda of 
Vasishta, the mighty sage and the Guru of Sri Ramachandra. Indra at 
once new into this world and fell at the feet of Sri Sankaracharya and 
prayed to be forgiven. Indra begged the world teacher to do him 1he 
favour of appending the title Indra to his name and accepting the 
insignia of his office as the king of the gods. Sri Sankara gave the 
title and insignia to his first disciple Sureswaracharya. The following 
verse from a work called Vasana Deha Stuthi also supports this incident. 

aft I 



22 T. T. D. MONTHLY BULLETIN 

The Guru of Madhwacharya was one Akshobhya Tirtha 
belonging to the Tirtha Sampradaya. That is why Madhwa- 
charya is known as Ananda Tirtha and the Sanyasis of his 
Sampradaya belong only to this order of " Tirthas." The Guru 
who initiated Krishna Chaitanya belonged to the order of 
" Puris," his Guru being Iswara Puri. 

Sanyasis according to the Advaita view consist of fou'r 
classes Kutichaka, Bahudaka, Hamsa and Parama Hamsa. The 
first two have Tridandas. But as these two are believed to 
have been prohibited in this age, there are no Tridanda 
Sanyasis among them now. That the Tridanda Sanyasis belong 
to the Advaita Sampradaya has been spoken to by the Tamil 
Commentator Nachinarkkiniyanar in his commentary on Kali- 
thogai. 

Curiously enough in the second Ashtaka, 6th prasna, of the 
Krishna Yajur Veda accidental mention of the words Saras- 
wati and Indra and vice versa occurs in more than one place. 
In some of them the Aswini Devas and words denoting healing 
are also associated with the names Indra and Saraswati. 
Sri Narayanasrami : 

Sri Narayanasrami was the disciple of Ramananda Saraswati. 
He has written commentaries on 1. Prasna, 2. Brahmavidya, 
3. Kshurika, 4. Chulika, 5. Atharvasiras, 6. Atharvasikha, 7. 
Garbha, 8. Maha, 9. Brahma, 10. Pranagnihotra, 11. Nadabindu, 
12. Brahmabindu, IS.AmrtaBindu, 14. DhyanaBindu, .15. Thejo- 
bindu, 16. Yoga Sikha, 17. Yogatatva, 18. Nila Rudra, 19. 
Kalagni Rudra, 20. Aruni, 21. Narayana and 22. Paramahamsa 
Upanishads. His commentaries are all based on the Advaitic 
doctrine of Sri Gaudapadacharya and Sri Sankaracharya. 
Sri Purnananda Tirtha : 

Sri Purnananda Tirtha has written many Advaitic works. 
Nothing is known about him except the works written by him. 
His works are 1. Advaita Makaranda Vyakhya, 2. Antaiikarana 
Prabodha Tika, 3. Avadhuta Gita Tika, 4. Ashtavakra Gita 
Tika, 5. Atmajnanopadesa Tika, 6. Atmanatma Viveka Tika, 
and 7. Dakshinamurthi Stotra Tika. 
Sri Balakrishnananda : 

Sri Balakrishnananda, also called Abhinava Dravidacharya, 
belongs to the Ananda Saraswati sampradaya of Advaita 



SAINTLY STEERERS UFA15TSHAD3 -23 

Sanyasis. He was a disciple of Sridharananda, and was a con- 
temporary of Krishnananda Saraswati, the author of Siddhanta 
Siddhanjanam. Sri Brahmananda Saraswati, the author of 
Laghu Chandrika and Nyayarati\amala was the Vidyaguni of 
Balakrishnananda. He refers to the place of his birth as Sruti- 
nagara. This Srutinagara is probably the same as Vedapuri, 
otherwise known as Tiruvottiyur (Cheyyar Taluk) in the North 
Arcot District, sixteen miles to the south of Kanchi. He seems to 
belong to the 17th century. His works are commentaries on 1. Isa, 
2. Kena, 3. Kata, 4. Chhandogya, 5. Prasna Upanishad 
and 6. Bikshu (Brahma) Sutra Bhashya Vartika. In his Vartika 
he has dealt with some topics not dealt with in the Bhashya, 
He studied various branches of learning under various authors, 
namely Nyaya under Vasudevendra Saraswati, Jyotisha (Astro- 
nomy) under Swayamprakasatirtha, Vedanta under Brahrna- 
nanda Saraswati, Kavyas under Venkatakavi, Vyakarana under 
Nagoji Bhatta. 

Sri Bodhendrayati : 

Sri Bodhendra Yati (Saraswati) was a disciple of Sri 
Girvanendra Saraswati and Sri Viswadhikendra Saraswati. It is 
not clear if both these are one and the same. In some of his 
works he gives his Guru's name as Girvanendra while in others 
he gives it as Viswadhikendra. 1 In his Purvasrama he was called 
Purushottama, and he belongs to Kanchi. He says that his Guru 
Girvanendra presided over an Advaita Mutt. (Vide Atma 
Bodhavyakhyana). In addition to his great learning in Advaita 
Philosophy he was a great Bhakta also v He has written several 
works on Advaita and on the potency of God's name in secur- 
ing salvation to the soul. He attained Siddhi in Govinda- 
puram near Tiruvidaimarudur in the Tanjore District and even 
now every year in the month of September his Aradhana is 
being celebrated there by devotees. His works are : 1. Advaita 
Btrashana, an epitome of Panchapadika Vivarana, similar to 
Vivaranopanyasa of Sri Vidyaranya, 2, A commentary on Sri 
Acharya's Atmabodha, 3. Hariharadvaita Bhushana, 4. Hari- 
hara Bheda Dhikkara, 5. Namarnrta Rasayanam and 6. Nama- 
mrtha Rasodayam. He is said to belonging to the 17th 
century. 



24 T. T. D. MONTHLY BULLETIN 

Sri Bhaskara Dikshita : 

Sri Bhaskara Dikshita seems to belong to the southern parts. 
He was the disciple of Krishnananda Saraswati, the author of 
Siddhanta Siddhanjanam. He was the son of Venkatapathi 
Yajwan. He is mentioned as one of the donees of the Tiruvisa- 
nallur village grant by Raja Sarfoji, the first, who ruled Tanjore 
from 1684-1711. As far as known now, he is the author of Ratna 
Tulika, a commentary on Krishnananda's Siddhanta Siddhan- 
jana. Both the original work and the commentary are regarded 
as two of the important works on Advaita, 

Sri Yagneswara Dikshita : . 

Sri Yagneswara Dikshita was the son of Konda Bhatta. He 
has written a commentary on Panchapadika Vivarana called 
Panchapadika Vivaranojjivini. He refers to Nrsimhasrami in this 
work. His other works are 2. Prabha Mandala, a commentary 
on Sastra Dipika, 3. Alankara Raghava, 4. Alankara Suryodaya, 
5. a commentary on Kavyaprakasa and 6. a commentary on 
Chitrabandha Ramayana. 

Sri Atmaswarupa Bhagavan : 

Sri Atmaswarupa Bhagavan was the author of Prabodha 
Parisodhini, a commentary on Padmapada's Panchapadika. In 
this work he says that Acharya Sundara Pandya has written a 
Vartika. He has also written a commentary on Padartha Tatwa 
Nirnaya of Anandanubhava. 

Sri Rangarajadhwari : 

Sri Rangarajadhwari was the son of Achan Dikshita of 
Adayapalam and was the father of the famous Appayya Dikshita. 
He was a great teacher of Advaita. His son, Appayya Dikshita in 
the colophon to his works says that he is the son of Rangaraja- 
dhwari, the Advaita Vidyacharya. He has also written two other 
works, Advaita Vidya Mukura and Rupaka Panbhasha. 

Sri Ramachandrendra Saraswati : " 

Sri Ramachandrendra Saraswati is the disciple of Vasu- 
devendra Saraswati. He seems to have presided over the 
Upanishad.Brahmendra Mutt, at Kanchipurarh. He has written 
many Ad vaitic works. His works are 1. Tatwam Padartha 
Lakshyaikya Sataka, 2. Tribhat Vibhutyadi Prakarana, 3. Para- 
makshara Viveka, 4. Paramadvaita Darsanam, 5. Bhaktl Swarupa 



SAINTLY STEERERS... UPANISHADS 25 

Viveka, 6. Satthasamanya Viveka, 7. Siddhanta Slokatrayam, 
8. Drgdrisya Prakaranam, 9. Mahavakya Ratnavali and 10. Vakya 
Sudha Tika. It seems that he is also known, as XJpanishad 
Brahmendra. 

Sri Rama Tirtha : 

Sri Rama Tirtha was the disciple of Krishna Tirtha. He 
belongs to the 16th century. He is the author of several 
Advaitic works. They are : 1. Padayojana, a commentary 
on the Upadesa Sahasri of Sri Sankaracharya, 2. Manasoilasa 
Vrittanta Vilasa, a commentary on Sureswaracharya's Mana- 
soilasa on Sri Sankaracharya's Dakshinamurthi Stotra, 3. Vastu 
Tatwa Prakasa, a brief recapitulation of Sri Sankara's Sariraka 
Bhashya, 4. a commentary on Vedanta Sara, 5. Sankshepa 
Sariraka Vyakhya, 6. Vakyartha Darpana and 7, Sariraka Raha- 
syartha Tatwa Prakasika. He is stated to have written a 
commentary on Maitreyi Upanishad. 

Sri Ramananda Saraswati : 

Sri Ramananda Saraswati was the disciple of Sri Rama- 
bhadra Saraswati. He has written several works on Advaita. 
They are 1, Tatwamasyakhandartha Nirupanam, 2. Panchikarana 
Tatparya Chandrika, 3. Laghu Vakyavritti Prakasa, 4. Vakya- 
suddha Tika and 5. Vedanta Siddhanta Chandrika. 

Sri Ramananda Saraswathi : 

Sri Ramananda Saraswati was the disciple of Sri Govinda- 
nanda Saraswati. He seems to belong to the Kanchi Mandala. 
He is the author of Ratnaprabha, a commentary on Sri Sankara's 
Brahma Sutra Bhashya and also the author of Vivaranopanyasa, 

Sri Lakshmi Nrsfmha : 

Sri Lakshmi Nrsimha was the son of Konda Bhatta. He 
seems to have lived during the 17th century. He is said to have 
entered the Sanyasasrama and attained Siddhi at Kottaiyur 
near Kumbakonam in Tanjore District. He has written Abhoga, 
a commentary on Kalpataru, Amalananda's Commentary on 
Vachaspati Misra's Bhamati. He has also written another 

work called Tarka Dipika. 
Sri Vancheswara : 

Sri Vancheswara was the son of Nrsimha. He was the great- 
grandson of Vancheswara Sudhi, the famous author of Mahisha 



26 T. T. D. MONTHLY BULLETIN 

Sataka and the minister of the King Tukoji of Tanjore. His 
ancestors were natives of Sahajirajapuram (Tiruvisanallur) near 
Tiruvidaimarudur in Tanjore District. He was an inhabitant of 
Sahajirajapuram, a village granted for the benefit of Sanskrit 
Scholars by Sri Sahaji, King of Tanjore. He had studied 
Mimamsa, Nyaya and Vedanta under Iswara, Srinivasa and 
Ahobila Pandita. He belonged to a family, of Karnataka 
Brahmins. He seems to have lived towards the close of the 1 8th 
and the beginning of. the 19th century. His important work on 
Advaita is Brahma Sutrartha Chintamani. His other works are 
2. Bhattachintamani, a commentary on Bhatta Dipika 
(Mimarnsa) 3. Dattaka Chintamani, 4. Sraddha Chintamani 
(3. & 4. Dharmasastra), 5, Hiranyakesiya Srauta Sutra Vyakh.ya 
and 6. a commentary on Mahisha Sataka. 
Sri- Vignanatman : -.. 

Sri Vignanatman was the disciple of Jnanottama. He 
was also called Vijnanasrama. He has written a commentary 
on Padmapada's Panchapadika called Tatparyadyotini. His 
other works are 2. Swetasvatara Upanishad Dipika, and 3. 
Narayana Upanishad Vivaranam. He is also said to have 
written a commentary on Panchapadika Vivarana called 
Gudartha Dipika. 

Sri Vishnu Bhattopadhyaya : 

Sri Vishnu Bhattopadhyaya was the disciple of Swamindra 
Pujyapada. His full name is Sarvajna Vishnu Bhattopadhyaya. 
He was the son of Janardana who afterwards became a Sanyasi 
under the name of Anandagiri. He is the author of Rjuvivarana, 
a commentary on Panchapadika Vivarana. He is referred to 
in Sarvadarsana Sangraha of Sri Vidyaranya. 

(To be continued) 

17 6 '57 <$} 



SSfi. 



KANNAGI : THE CHASTITY ARMED WIFE, 
P. B. Ramachandra Rao, B.A.- 

CENTURIES AGO the Pandyan Kings ruled in South India 
with their capital at Madura. In the fifth century A. D. 
Nedunjelian -Ariyappadaikadanda was the King ruling this 
flourishing empire. This King though had all the material 
happiness he very much regretted that he was not blessed with 
a child. He therefore worshipped Kali Amman, the presiding 
deity of Madura, for Her blessings. His prayers however pious 
and devout, proved a vain. In his rage at the disappointment 
he instantly ordered that the famous temple of Kali Amman 
should be closed for all worship thereafter and that not even a 
lamp should be lit therein. The great temple thus became a 
sealed box and none in the City dare enter for offering prayers 
to the Goddess from that day. The temple as days passed on 
became entirely neglected and was awful to look at. 

One fine day a poor oil-monger with his earthern vessel full 
of oil was on his way to sell the oil in the town, and when he 
neared the neglected temple porch, he offered his homage to 
the presiding deity locked within and vowed that if the entire 
stock of the oil was sold that day he would light a lamp before 
the Deity. The lighting of a lamp in any temple is a king of 
worship observed in return for any grace received from God, 
Great Kings have similarly vowed, poor and the suffering have 
so discharged their debt to the Almighty. There are inscrip- 
tions erected in ancient temples describing the grant of a sum 
of money for purposes of lighting lamp in a temple. Before 
dusk the poor Oil-monger was able to dispose of the oil and 
returned home in joy. He then went to the temple of Kali 
Amman with his wife to offer prayers to the Goddess. The Oil- 
monger opened the dusty creaking doors of the deserted temple, 
cleaned it and ligted all the dusky lamps therein and thus 
illumined the temple and began to offer his prayers most 
penitently. 

This strange phenomenon of worship of Kali Amman un- 
heard of for years, fell on the ears of the King who instantly 
with his guard hastened to the temple in paroxyism of fury, saw 
the Oil-monger and his family in worship. He could not bear 
this peaceful sight and he immediately ordered his guard to put 
the Oil-monger to death for violation of royal command. 



28 T. T. D. MONTHLY BULLETIN 

Within the precincts of the temple the innocent Oil-monger was 
dispatched and his wife roared in agoney before the Goddess 
and cried out, "O Mother, how are justified in seeing the death 
of my husband who was fulfilling his vow- before you. For 
what fault of his he is so punished". The mysterious voice 
emanating- from the Idol spoke, "Be not anxious. I will take 
ray birth on earth and wreak my vengeance on the King for his 
irrational act". At this gathering in the temple was surprised. 

Years rolled on after the wonderful incident, and the King 
was blessed with a daughter. This child very strangely from 
the time of its birth was adorned with a silambu (anklet) on one 
of her tiny legs, and that being peculiar, the King consulted all 
the astrologers. They predicted that it was an ill omen and 
begged the King not to keep the child in the Palace for fear of 
any great disaster. The King though fond of having the child 
was afraid of the impending doom predicted by the astrologers 
and so ordered that the child should be locked up in an empty 
box and thrown into the sea to perish by itself. The Royal 
child was thus left in a box and thrown to the angry waves of 
the sea. This box drifted on till it reached the delta of 
the river Kaveri and there-xgot struck up at a place called 
Kaveripattinam. 

Kaveripattinam, the capital of the then Chola Empire on 
the banks of Kaveri was a centre of international trade, 
frequented by Ionian and other tradesmen. This was a great 
flourishing City in South India. In this City there lived two 
rich merchants (Chettiars) who were great friends. They wished 
to cement their friendship by blood relationship if that could be 
had. But one of them had no children while the other had a 
son by name Kovilan. One fine day the Chettiars together 
chanced to see the box on the washing shores of the river. 
They had it removed to a safe place to share the booty imagin- 
ing that it should certain precious treasures of the sea. They 
slowly opened the lid of the box and to their surprise they saw 
not gold or pearls but a tiny female baby alive within. One of 
them not having any child, took the child, for himself. They 
agreed that their children should be married to each other and 
thus bring the families into closer relationship for which they 
had been long cherishing. The merchant who took the child 



KAEKAGI : THE CHASTITY ARMED WIFE 29 

named the baby Kannagi and brought her up very happily in 
his family. 

The children attained their ages of marriage and the two 
merchants arranged the wedding. It was a very auspicious 
hour. No marriage in a rich Hindu family ever closed without 
a music or dance or other entertainment. The parents proposed 
to invite for this occasion Madagi, the renowned damsel of the 
City. This damsel agreed to give her dance performance on 
the specific condition that after the dance she would remove her 
necklace from her person and by a whirl release it in the 
audience. The person on whose neck the necklace falls should 
marry her. This unheard of wish though strange and erratic 
was not however denied and on the day of the wedding when 
the pavilion was filled with guests, Madagi gave her excellent 
performance amidst acclamation. At the close of the perfor- 
mance she removed her necklace from her person whirled it with 
considerable force and released it. The necklace fell in the 
great gathering. Everyone began to examine his own person if 
the necklace was on him. Where did it go ? All began to stare 
at one another. This wonderfull necklace fell right over the 
neck of the bridegroom himself. The large gathering was 
stuned and the parents of the bride and the bridegroom began 
to level abuses and curses on Madagi crying out that it was an 
act of sacrilege and asked her to go away from the reception 
hall. But Madagi would not without fulfilment of the promise. 
The wise and the aged men tried to please her by any other 
means, but Madagi was stubborn. However at last she gave 
way in her will and pretended to go away by demanding there- 
turn of the necklace. When Kovilan tried to remove it from 
his person, he could not lift it at all. It had become fixed. 
Every one felt that it was magic and sorcery and began to curse 
Madagi. At this she offered another condition that she would 
go away if she was merely permitted the chance to offer betel 
to the bridegroom who should use it. After a great reluctance 
and with a view to get rid of her any how, the parents permitted 
her. Kovilan received the betel from the hands of Madagi and 
chewed it. Madagi without a word left the hall. The result of 
cheweing the betel was very wonderful. Kovilan, as it were 
became infaturated with love to Madagi and began to pursue 
her inspite of all attempts by the parents to dissuade him from 



30 T. T. D. MONTHLY BULLETIN 

so doing. The splendid marriage ended thus injutter confusion 
and in mourning. 

Kovilan who was thus loving Madagi to distraction left for 
the home of Madagi and thereafter mostly lived with her 
leaving away his wife and the parents. He was in her snare 
for a few years without a thought of his own home, his wedded 
life who all the time was shedding tears, and his parents in 
utter gloom. He coald not extricate himself from Madagi, 
lost all his weallh and further became heavily indebted to 
Madagi to whom he had promised many more priceless orna- 
ments. When on a day he thought of his wife came to him, he 
decided to leave the home of Madagi to see his languishing 
wife, Madagi demanded his promise to fulfil and poor Kovilan 
could do nothing. He assured her however that till he rapid 
her debts to the penny he would not even take his food and 
promised to be back again. * 

After a long time Kovilan returned to his own home. 
Kannagi, the most devoted wife, who after the marriage had 
not the occasion to enjoy the company of her husband, on his 
approach, received him with the greatest love and affection and 
veneration and offered him a delicious meal. Kovilan was at 
once moved with the deep devotion of his wife and when he 
was taking his food, the thought of Madagi and the promise 
made to her came to his mind and he at once left his home. 
He had promised Madagi that he would abstain his food till he 
had cleared her debts. At this strange behaviour when Kannagi 
enquired, KoviJLan related to her his promises to Madagi. 
Kannagi though had parted with her all wealth, she felt for the 
plight of her husband and said, " My lord, here take this my 
silarabu, go and sell it in the market in Madura and wtih the 
money redeem Madagi's debts ". So saying she removed the 
anklet and gave it to his hands. How faithful and devoted was 
this wife and how proud should be every Hindu woman in 
India. Kovilan was moved pitifully and considered himself 
unfit to be her husband. . 

When Kovilan was about to depart with the silambu, 
Kannagi requested him to take her also with "him which he 
unhesitatingly accepted. As they both had journed long 
Kannagi became exhausted through fatigue and" requested him 
to bring some water to quench her thirst. Kovilan left her at 



: THE CHASTITY AHMED WIFE . 31 

the spot and went into the wood to bring her water. But by 
the time he could return, a band of robbers chanced to be near 
Kannagi and they intended mischief to her. But she, undaunted 
and* armed with chastity, cursed them to turn themselves into 
stones and they at once became petrified. On his return 
Kovilan saw those new created stones and asked Kannagi how 
they chanced to come to that spot. She told him of the 
incident and to prove her chastity she restored them to their 
original shapes. The robbers went on their way expressing 
their gratitude and promising that from that time they would 
not molest any way-fairer and became simple folk. 

The outskirts of Madura was visible. The wearied pair 
halted at the house of a milk-maid. Kovilan preferred to leave 
his wife to the good will of the milk-maid in that hut till his return 
from Madura after effecting the sale of the priceless silambu. 
He left Kannagi to the tender care or the milk-maid who very 
pleasingly accepted to do that simple service. Prior to his 
leaving that home, he requested the milk-maid to keep in the 
corner of the house a cocoanut, a lighted lamp, a mango fruit, 
few jasmine flowers and a mug full of water. The milk-maid 
did as she was told. He then told his wife, with deep feelings 
of sorrow at the final separation '* My dear, Fm now proceed- 
ing to the market place in Madura to sell your silambu. Give 
me your good wishes and I'll return soon. In case I do not 
return due to any mishap, remember and watch that the cocoa- 
nut will break into pieces, the lamp will be extinguished, the 
fruit will perish and the flowers fade and the pot drained of its 
contents arid [ will not then be alive." With these words fie 
left the hut leaving his dutiful wife to the care of the milk-maid. 

Beyond man's own wish events happen otherwise. During 
the time when Kovilan went to Madura the Pandyan King had 
given his wife's two silambus for effecting certain repairs. 
While the royal goldsmith was mending one of the anklets, 
leaving the other in front of him, a sharp eyed eagle swept 
down to his shop and snatched away the other anklet kept 
aside and flew away with-it. The goldsmith was terribly afraid 
of his fate and just to escape the wrath of the King he had 
reported that the silambu was stolen away from his shop by 
some one. At thus juncture when fate was working most 
strangely Kovilan entered the market place and began to 



32 T. T. D. MONTHLY BULLETIN 

enquire if any one would go in for his silambu. The wretched 
goldsmith watched this person and the silambu which was. 
almost alike the one the eagle had taken away. He asked 
Kovilan to give to him, examined it and offered to purchase it 
for the King who would offer him the highest price. Kovilan 1 
was so pleased and followed the goldsmith to the Palace, 
Before the King the goldsmith said in tears, "O King, here 
is your silambu and this person is having it with him. How he 
came to own it I cannot say." The King widened his eyes and 
examined the jewel which resembled the one he had lost. He 
enquired, " Sir, how did you happen to have this jewel when 
it belongs to no other than the great Pandyan King." " This 
my devoted and faithful wife's jewel," said Kovilan in grief, 
" I've taken it from her to sell it and make the best use of the 
value." The goldsmith cried out, " O King, he speaks false. 
This royal jewel he robbed from my shop. Please deal with 
him." '." Alas ", cried Kovilan, "I'm not a thief. I am noble 
born. My w|fe is the most chaste lady and she had to part 
with it on account of forced circumstances. It is her priceless 
treasure. I'm quite innocent. Please give it Back to me." 
However much he pleaded, the Pandyan King merely on the 
strength of the statement of the goldsmith and without a 
thought of finding out the truth, ordered that Kovilan should 
be put to death. " Alas ! how wonderful are the workings of 
Fate," cried out Kovilan. 

Kovilan became brave and bold to receive the punishment 
and meet death cheerfully. He was taken to the place of 
execution and' when the hangmen lifted up their glittering blades 
to Sever the innocent head, they could not do it. Then Kovilan 
told them, " My brothers, know me as great and noble. I 
cannot be killed by anyone except by myself. Give the blade 
to my hands and I'll finish myself with it." The hangmen were 
greatly moved at such words of the dying man and began to 
shed tears. Kovilan snatched the blade and at the right hour 
served his head off his body. Even the Heavens showed signs 
of terrible impatience. The numerous signs and symbols which 
Kovilan had left in the hut of the milk-maid began to change. 
Kannagi noticed them and began to roar in grief that the 
husband was lost. Just then had returned home the milk-maid 
from the City and Kanaagi enquired if she had heard of any 



KANNAGI : THE CHASTITY AEMED WIFE ' 33 

news of her husband. Though the milk-maici was aware of the 
happenings in the royal court, she did not say the truth, as she 
evidently wished not to distress the lady. She replied that there 
was no news. Kannagi who could read the thoughts of other* 
by her powers of chastity at once cursed that her house should 
be burnt to ashes. The cottage was burnt to ashes and when 
the milk-maid fell on her feet and entreated, " O Mother, I 
spoke untruth. Pardon, me, pardon me and restore my home." 
Kannagi took pity restored the cottage to its original shape and 
learnt the facts of execution of her husband and then left the 
cottage. 

Kannagi hurried to the place of execution and there she 
saw Madagi, the faithful prostitute with the dead body of 
Kovilan. Kannagi admired Madagi's devotion and love, and 
by her powers of chastity resorted Kovilan to life and heard the 
entire happenings from his mouth, promised that she would 
wreak vengeance on the King, and then put him back to 
peaceful sleep. "Madagi,*' She addressed, "You're his wife 
most faithfull and devoted and I'm also another of his." 
Madagi admitted her incapacity and wished to commit sati 
with Kovilan. Madagi committed sati. 

After this Kannagi with a terrific speed entered the Durbar 
of the King and proclaimed in the open court that the King 
had in awarding punishment to her husband who was innocent, 
had committed injustice. " O Blind King, my husband is 
innocent and he is free from guilt," spoke boldly Kannagi and 
with tears flowing down her cheeks and breast, her"feyes wild 
with fire continued, " My husband came to Madura to sell my 
silambu which is born with me. There is no silambu in the 
whole of the universe like mine, and O King, you've without 
lawful enquiry blindly inflicted the death of my husband.' 1 
The Pandyan King was aghast at such thundering words. 
He sat on his throne in mortal fear. Kannagi continued, 
" Know O King, you are not fit to rule a kingdom like this. 
The legitimate place for you is hell." She then commanded the 
King to bring out her silambu and asked him, " O King break 
open my silambu and yours and examine." The King ordered 
for the two silambus and to be cut open and lo, to the astonish- 
ment of all people out of the jewel belonging to Kannagi rolled 
out navaratna, while in the King's jewel there were only silver 



34 " T. T. D. MONTHLY BULLETIN 

beads. The King was dumb founded ashamed and was anxious 
about his own life. The Kannagi decaled further, " O King, 
I'll show you where your other silambu is." So saying by her 
powers she at once prayed for the eagle which robbed the jewel 
and that eagle hovered over the durbar hall and threw from its 
beak the King's silambu. The King saw his own folly and the 
goldsmith's treachery and became nervous. ** O King, repent 
not, an unjust King has no place to rule a kingdom and should 
not live," so saying Kannagi pronounced the historical curse 
that the Pandyan Kingdom should turn to ashes. With all 
frenzy and fury she changed her shape pounched upon the 
King and the goldsmith and actually tore them to pieces. She 
thus wreaked vengeance of her, husband who was innocently put 
to death. She then took her original shape of the Goddess 
Kali Amman and like lightning vanished to the heavens. 



AN OPPORTUNITY 
Tirupati Devasthanams are taking up the works of 

Regilding of the Ananda Nilaya Vimanam 
of Sri Venkateswaraswami Varu at Tirumala. 

Bhaktas are requested to contribute Gold & Money 
and associate themselves in the *Kainkaryams. Contri- 
butions may be sent to the Executive Officer, Tirumala- 
Tirupati Devasthanams, Tirupati, S. I. 

SRI VENKATESWARA ORIENTAL COLLEGE, TIRUPATI 
AGAMA EXAMINATIONS, 1957 

Vaikhanasa Agama. 

The Principal writes that No. ^105 (Pravesa) has been 
placed in the III class in the list of successful candidates, who 
appeared for the Agama Examination held in April, 1957. 



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The pilgrims are requested to be present at the time 
of PARAKAMANi assortment of offerings of coins etc., 
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Temple, DHAEMA DAKSANAM. 



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I hue Name and Address. Sevas. 

3 Sri C. Perumal. Salem. Kalynn^tsavam 500 

4 ,, Kacetty Hnri Pasulu, Pulikapu, Pcolan^i, Gambura, 

PrvprietT, Varalakslimi Pvmuj^uchp.ttr.m. Kasturi, 
Silk House. B -a&alore. Jafra ^rrvr..sis, I Cl. Brah.& 

Kalya-mts vam 2,960 

6 ,, Srinivasari, B.A., Salem. d. > 500 

A. Suryanaraya-.in, Palakil. dx 500 

7 J. T, G-vpalakrisliTiaTi, K. G. F. I1C1. Brnh. 750 

8 ,, J. T. Viswanadtiam, Hassan. Kalyaaotsavam 500 
,, V. Subrarima-aiam Madras. d~>. 500 

9 ,, V. Hariharati, Madurai. N. Kaaiula 1.001 
13 ,, T. P. Kuppuswamy &Co., CKitto.^r. Kr.lyr.nctsavam 500 

,, ,, Y. Sundararami Reddy, KotKapr.layam. d"-. 500 

34 ,, D. Venkataratlvnani. Teriali. d~>. 500 

,, ,, S. Suryanarayana, Madrr.&-2. d-. 500 

., ., N. Purushotham. Bombay. 2 d^. , 1,000 

15 dp. 2 d->. 1,000 

,, ,, Y. Kuppuswamy lyenfear, Madras. Kalyanotsavr.m 500 

19 ,, S. Pattag,ar. Palayakntai. II Cl. BraK. 750 
,, ,, S. Vetikatavaradari, Madras-6 Kalyr.notsavam 500 

20 ,, H. M. Brothers, G. T. Madras. N. Kp.nukn 1 001 
3) ,, N. Raja Rao, Rajahmundry. Kalya-notsavcnri 500 

For the Attention of the Pilgrim to Tirupati. 

The Southern Railway notify that Concessional 
return tickets at 1| Single Journey fares for I, II 
and III Classes, will be issued between any two 
stations situated at a minimum distance of 150 
miles apart. These return tickets will be issued 
from 20-9-57 to 3-10-57 and are available for 
completion of return journey for 15 days including 
the date of issue of the date of availability for the 
commencement of outward journey in the case of 
tickets issued in advance. Passengers to Tirupati 
can avail of this concession during the Brahmot- 
savam festival. 



10857 Upakarraa 

H 8-57 Tirumala Sri Vgraha Jayanthi. 

19-8 57 Sri Gekulashtami Asthanam. 

28-857 Vinayaka Chathurthi 

239 57 Mahalaya Amavasya. 

259 57 Tinimaia Sri Venkafceswara Swami Vari 



29957 - "-. . 

2-10 57 . ,, '. .. ,, k 

22-10-T-57.:,,; Tirumila Sri Vari DeepavaSi Asthanam 



Just Released! LimiM G 

Secure your copies to-day. 



e>dS)o?v5"sT-a 



... : SIDDHANTHA TRAYA 'SANGRAHA 

'. ' lit Tamil and 'Teliigu. ".-,; 

Just released Short but clear treatment of the tlisrfel Scfibols 
of philosophy, (Dwaita, AdVaita and VisisthaSVaita) Tor the 
benefit -of-ali; ' _-\ ' ..... :.',. ". Price f (3-75 n'P. 

For copies apply to :r- 

THE EXECUTIVE OFFICER,; .' ' . . '. ' : ' " -' ' 

T. T. DEVASTHANAMSV.TIRUPATI., , 



fruited at T.T.D. Press. Tirupali and published by <Sri C, Anna 'Rao 
Executive Officer. Tiriunala-Tirupati Devaathanaitis.Tlrtipati- 88 




ffe ofc/al or^fl of tab Sri fia/a;/ biatoar 



Vol 



No, 9 






PARTICULARS ABOUT TIRUMALA. 
GENERAL : Height 282O Feel above sea level. 
Temperature : Maximum 94 Minimum 6O r 
Rainfall 40" Population : 4000. 



INCOME FROM iTEIVIPLES FOR JULY I 57 

Rs. nP. 

- 3,16,354 36 

1,216 53 

1,540 70 

188 37 

136 94 



1, Sri Venkateswaraswami Temple, Tlrumala 

2, Sri Padmavathiamma Temple, Tiruchanur 

3, Sri Govindarajasvjami Temple, Tirupati 

4, Sri Kothandaramaswami Temple, Tirupati 

5, Sri Kapileswaraswami Temple, Tirupati 

Total 



3,19,436 90 



PILGRIM PARTICULARS 



Number of pilgrims, accom- / at Tirupati 
modated in the choultries I 
in the month : ( a t Tirumala 

Number of pilgrims, who availed f Adults 
T.T.D. TRANSPORT FACILITIES \ 
to Tiruraala in the month : ( Children 



AUGUST, 1957 
36,953 

48,715 
56,669 

11,713 



3. 3. 9. 



Vol. VIII SEPTEMBER 1957 No. 9 



NEWS FOR THE MONTH OF AUGUST, 1957 
The Government of Andhra Pradesh have in their G.O. 
MS : No,. 1600 of 2381957, accepted with appreciation and 
thanks the generous donations of Sri Rathakrishna R. Ruia of 
Bombay and Tirumala-Tirupati Devasthanams for the establish- 
ment of a Hospital at Tirupati. 

The finalised proposals were : 

(1) A new Hospital with 100 beds (50 for medical and 50 
for surgical) with modern amenities, equipment, fittings 
administrative blocks, staff quarters &c., will be constructed at 
Tirupali from the corpus of the fund created from the donation 
Rs. 5 lakhs from R. R. Ruia of Bombay and contribution of 10 
lakhs from the Tirumala-Tirupati Devasthanams. 

(2) The Hospital may be named as " Ruia Hospital " or in 
such of the manner as may be suggested by Sri R. R, Reia and 
approved by the State Government. 

(3) After spending the necessary amounts on non-recurring 
items such as construction of buildings, equipment &c , the 
balance amount if any together with the interest thereon will be 
kept separately in government securities as a corpus for future 
expansion of the Hospital. 

(4) Sri R. R. Ruia will be consulted regarding the plans and 
design of the Hospital. 

(5) The Hospital will be under the management and control 
of the State Government. They will be responsible for its 
maintenance and its normal development. 

(6) There will be an Advisory Committee attached to the 
Hospital consisting of eleven members, of which three will be 
nominated by the family of Sri R. R.' 1 Ruia, three by the Tim- 
mala Tirupati Devasthanams and five by the State Government. 

(7) If and when it is decided to start a Medical College at 
Tirupati with the Ruia Hospital as the nucleus, the Ruia 
family shall be given the first option for naming of the 
Medical College by giving the additional donation that may be 
required for the purpose. 

The Govt. have required the Director of Medical Services 
to take steps to implement the proposals urgently. 




Reniganti-Giidur Broad-guage Work 

The Renigunta-Gudur line on the Southern Railway which 
has been converted into Broad Guage was declared open for 
passenger traffic by Mr. T. A. Joseph, General Manager of the 

Railway on 23rd August, 1957. It formed part of the metre 
guage section, Gudur-Villupuram line. The broad guage line 
between Gudur and Renigunta runs to 51,75 miles. 

No doubt certain advantages are felt immediately as a 
result of this conversion to broad guage. The passenger can 
directly reach Renigunta instead of a change at Gudur as 
hitherto and in a shorter time. The station which attracts most 
of the passenger traffic in this Gudur-Villupuram line is 
T1RUPATI. The conversion into Broad Guage, though 
minimises the difficulties in travelling, will be fully useful to the , 
pilgrims, only when the broad giiag line is extended from Renigunta 
to Tirupati, which might mean expenditure of a few lakhs 
of rupees for the railway. It is worth incurring towards the 
amenities of the pilgrims bound for the holy spot, as it will not 
pwt them to the difficulty of a change into the metre guage 
section, and consequent 'delay inconvenience etc., for the next 
immediate six miles journey. It will not be a distant date, when' 
the railway authorities will look into this aspect and make it a 
reality. 



TSRUPATI EMEWPLIFIES AJJNEW APPROACH TO 

RELIGION BYQCANALIZING THE {FERVOUR Or 

TO NATION-BUILDING EFFORTS. 

Vows To 

A "Varsity. 



Sri V. R. Ruthnain 

iff OST people take vows- some of them very peculiar too- 
Hi when they are in distress or when they have achieved 
some success. It is just an expression of sacrifice or gratitude 
to God. Vows take many forms and in India the variations are 
as many as the number of castes and religious beliefs that her 
people practise. 

For instance, sonic worried parents take a vow to go on 
pilgrimage to Pandharpur or Pud if their ailing child should 
recover. A devout Vaishnavite youth from Madura may take a 
vow to go to Tirupati and have his head shaved clean if he 
should pass in the exa mi nation. Many take vows of visiting a 
shrine annually or paying a regular cash contribution. It is a 
question of faith, although sceptics may scoff and say that 
** God is not bothered whether you get your head shaved clean 
or abstain from eating mangoes," 

Tonsoriai offerings are common in India, and with most 
Hindus the first hair-cut for a child is a religious and social 
event, with elaborate ceremonials. The ceremonies vary in 
different parts of India, but invariably the young infant's head 
is shaved smooth and then the ears are pierced. This is usually 
done in a temple. 

Hair and nails that grow on the body have, down the ages, 
been endowed with psychic and even mystic powers. They are 
inextricably linked with magical practices and have been 
regarded as carrying the personality of the person on whom 
they grow. The layman does not know the mystic or esoteric 
explanations for the offering of hair to deities, but by custom 
and tradition the practice has been handed down from one 
generation to another. 




KALYANAKATTA 
where thousands of devotees offer their hair to the Lord every day. 

To-day it has become a part of the belief of many com- 
munities to offer hair to the dieties. Although the practice is 
highly prevalent in South India, it is not uncommon in the 
North. 

But by far the most interesting aspect of this custom of 
tonsorial tributes is the growth of the temple town of Tirupati 
in Andhra State. Here, to the small town nestling atop a range 
of high mountains, in the southern most tip of Andhra State, 
come hundreds of thousands of devotees and pilgrims from all 
over India to fulfill the vows taken by them. The result of this 
large concourse of pilgrims every year is that a big town and 
numerous institutions have grown around the temple. Tonsorial 
tributes offered by devotees to the Lord Vishnu, the presiding 
deity of the temple at Tirupati, in recognition of their faith in 
him, have given rise to new schemes. 

Tirupati is a small town, one and a half miles square, 
nestling among the Tiruraala Hills in Chittoor District in 
Andhra State. From Tirupati Town, ' a fine motorable road 
goes up the Tirumala Hills to the famous shrine of Lord 
Venkateswara, situated 2,820 feet above sea level. 

The history -of Tirumala and the shrine' dedicated to Lord 
Vishnu dates far back to antiquity. It is said that the Supreme 
Lord ; revea!ed himself in an ant-hill, on the southern bank of 
an ancient pool known as Swami Pushkarini, to Chakravarthi 
Tondaiman, around the fourth century B.C. From then on. the 




Devotees shave their heads and take a dip in the 
sacred temple tank before going to the temple, 

history of Tirumala and that of the Vaishnavaites have been 

closely interlinked. It has been recorded that it was here that 
the famous Vaishnavalte saint, metaphysician theologian and 
social reformer, Sri Ramanuja, received one of his five Initia- 
tions in the sacred lore. Here in a sense did germinate the seed 
of Valshnavism, a faith that struck root in the rich soil and 
later grew into the gigantic tree giving spiritual shelter to 
millions. 

From a small shrine on an ant-hill, TirumaSa, as the years 
rolled by, became a centre of pilgrimage. It is to the Vaishna- 
vites what Lourdes is to the Christians. Devotees and Govern- 
ments poured contributions in cash and kind and Tirumala 
developed into a pilgrim town. 

5. V. fTim-mi'tv Otfir,' 7>ildinS 





Vows take rawiy forms such as the one taken by the women in the above 
picture. She has removed her ornaments, put them in the vessel hehi by 
her husband and along with his contribution will drop it into the HUNJEH, 

At one time the approach to : the shrine atop .the hill was 
through thick jungle and by crude steps. Devotees helped to 
improve this, although the travails and ordeals that had to be 
gone through were in themselves considered as a test of faith. 
B.wt to-day a pilgrimage to Tirumala or Tirupati, as it is more 
popularly known, is a pleasant experience. A splendid all- 
weather motorable road, convenient for those who travel by 
car; steps for those who prefer to climb by foot ; an organized 
system of traveller's bungalows ; systematized methods of 

S. V. Universiti Plostel building for men 





A youngster waiting to surrender his tonsure and another already 
shaven gaze at the impressive GOPURAM, at the entrance 
to the temple, on which episodes from the Dasavathara, or 
ten incarnations of God, from Hindu mythology, a?e depicted. 



10 " T.T. D. MONTHLY BULLETIN; 

admission to the temple; absence of beggars and absolute, 

cleanliness are the outstanding features of Timraata to-day. 

It is a curious and harmonious blending of the ancient and 
the modern ; of religion and civic needs ; of the canalization of 
religious faith to serve civic needs. The temple Itself is a 
masterpiece of architecture and has many beautiful ' aspects for 
the art lover. 

The administration of the temple is synonymous with the 
administration of the town on the. hill. A town has sprung up 
round the shrine and the civic needs and well being of the 
people are controlled by the temple. With a population of 
over 4,000, Tirumala. can well be described as a model town, 
cleanest and most unique among pilgrim centres. All the streets 
on the hill are cement-concreted and are kept scrupiously clean. 
In fact, it is an object lesson to other temple administrations 
for it is hard to find another place of pilgrimage, drawing 
thousands of pilgrims, yet so clean and so well organized. 

A unique feature of Tirumala is the complete absence of 
beggars. This has been made possible by the concerted efforts 
of the Temple Committee and its energetic commissioner. 

Nor is Tiruraala the principality of priests 9 intent on 

fleecing the pockets of pilgrims, a facet of Banaras that no 

pilgrim can forget. The priest of Tirumala is a servant of the 

.Temple Committee and he only guides and helps the pilgrims 

rather than extort money from them in the name of the deity. 

Tiramak is perhaps the only pilgrim centre in India which 
operates a first-rate guide service as well as boarding and 
lodging arrangements. The Temple Committee is able to 
provide accommodation and food for any number of pilgrims. 
To those who cannot aiford it there are small rooms, kept 
clean s which are available rent free, wtth necessary utensils. 
For two rupees a day, one can hire a cottage fitted with all 
modern conveniences including fans and lights. Wholesome, 
clean food is... available at cheap rates in the modern canteen 
operated by the Temple Committee. 

It is interesting to note that in the matter of. worship also 
there are very rigid rules. There are three free " audiences " or 
"darshanas" every day and hundreds of people stand in a 




Study of heads 'Shaven and unshaven of devotees 
whose faith in Lord Venkateswara lias helped to build 
many institutions around Tlrupatl's temple of the tonsure. 

queue. They are permitted to pray before the diety in the 

sanctum sanctorum for a brief period. But they cannot burn 
incense, break coconuts or offer flowers as is the custom in 
other temples. This strict rule helps to keep the temple scrap- 
lously clean despite the thousands that visit it every day. 

Those who have taken avow to shave off their tonsure do 
so in the early morning and then go and offer prayers to the 
deity in. the temple. Generally, pilgrims to Tirumala offer a 
huge amount of gold or cash which they have saved during the 
year. These are put into the huge * Hundi.' 

It is interesting to note that in the temple there are regular 
schedules for darshan, that is, for an " audience *' before the 





Heads shaven clean, ears pierced and tbeir parents 9 vows fulfilled, 
two youngsters drop contributions into the huge * Hundi ' which nets 
in a few thousand rupees every (lay. A canvas bag forms ttte mouth 

of the Hundi, which is actually a huge brass vessel. Periodically 

the Hundi is emptied and the contents assorted, counted and credited 

to accounts ; then it is transported Bunder armed guards to the 

temple treasury at Tirupati. 

deity, at times other than the free public audiences. . For these 
there are specific timings and admission is by tickets. Long 
queues can be seen at the ticket office whic is open practically 
during the whole day and well into the night. Some devotees 
perform the wedding of the deity, spending a- few '. hundred 
rupees. 




Long queues are formed 10 front of the temple office for obtaining 
tickets to have darshaa of the deity. Here can be seen devotees 
of all strata of society and from every part of the country. 



It is evident that the temple must be earning an enormous 
amount of money from the offerings and other fees. The cash 
earnings are something unimaginable and a lean figure would 
be Rs. 1,50,000 a month, besides the regular flow oF gifts of 
gold, silver and precious stones that are dropped into the hundi. 
Many devotees donate the cost of the travellers* bungalows as 
their token of devotion. 

But perhaps the least known aspect of the pilgrim centre of 
Tirumala is the fact that these enormous earnings have been 
thoughtfully spent on schemes to uplift society. In a planned 
and 'organized way, the earnings have been " ploughed back " 
to the devotees. The temple, besides utilizing the earnings for 
the maintainence of Tirumala and its sorrounding areas* and 
for the comfort' of the pilgrims, has gone a step further by 
opening a university for the education of the young. 

The university, which is situated at the foot of the hill, was 
inaugurared in 1954. Known as the Sri Venkateswara Uni- 
versity, it is today fulfilling a much desired need of the people 
of this area, in providing higher education for youth. The 




The only place where devotees break coconuts is near this quaint oil lamp 
on the back of a brass tortoise, placed near the entrance to the temple. 
In the sanctum sanctorum devotees can only file past in solemn prayer. 

university has modern buildings and well-equipped departments, 
A fore-runner of the university in the field of cultural pursuits 
is the Institute of Oriental Research and Learning, started in 
1939, which is one of the foremost institutions doing research 
on Sanskrit as well as oriental religions. 

The young men and women who are receiving the fruits 

of education in 

S. V. O. Institute. this university 

provide the 
most eloquent 
testimony to the 
canalization of 
religious fervour. 
Tirumala holds 
out an inspiring 
message for 





S, V. University 



building 



other religious institutions and places of pilgrimage. It is a 
novel experiment. Faith in Lord Vishnu has built many useful 

institutions for the welfare of the community at large. 

A vow taken to go to TIrupati, and have the head shaved, 
has poured Into the coffers of the temple a few more rupees. 
Millions of such TOWS have built up institutions of lasting value. 

They help to maintain the town, the university, numerous schools 
and social service institutions, a huge publications division, a 

first-class pilgrim service, besides a chain of information centres 
throughout India. 

It is not so widely known, and It may not hay oeeured to 
many, but it surely will give great satisfaction to pilgrims to learn 
that every time they take a vow to visit Tirapati, and offer their 
tonsure or whatever meagre savings they might have made, they 
are helping to put young men and women of the comming genera- 
tion on the road to progress. Vows to Venkateswara have built 
a 'varsity which is the surest vindication and the aobiest acknow- 
ledgment of the bounties of the Supreme Lord. 

(By kind courtesy of The Spectator, Bangalore and the author.) 



16 T. T. D. MONTHLY BULLETIN * 

T. T. D. AT 

1. Kalyanakatta Sangam. The Devasthanam Authorities have 
fixed -a special place known as ' Kalyanakalla ' at the entrance to 
Tirumala Village for the Pilgrims, who have taken a vow, to 
offer their hair to God Venkateswara. All conveniences have 
been arranged thera for such purpose. A fee of Rs. 0-4-6 per 
head has been fixed for offering hair. A portion of the collection 
is credited to the account of Tiramala-Tirupati Devasthanams. 
If the Pilgrims offer their hair elsewhere (i.e., in places other than 
the s KalyanaKatta ' reserved by Devasthanam) no ,. portion of 
their contribution reaches the Devasthanams. Therefore the Pil- 
grims are cautioned to be very careful, to see that their offerings 
of hair, are made only at the * Kalyana Katta. '. ' 

2. The Shroff Merchants. Association-. TirumaU (Licensed 
Shroffs) -For purchase of Vaddi Kasul.u and other Irinklets at fixed 
rates and of guaranteed quality and purity to be put in the hundi. 

3. The Devastltanam recognised Tirumala Pilgrims Sevak Saogh, 
& body of honorary pilgrim guides to help the pilgrims and to see 
that their vows are duly fulfilled and to prevent. the diversion of the 
funds of .the. Devasthanams. 

4. The Theerthavasi Pnrohit Sangham {Registered)" This 
Sangham has hee'ir registered by T. T. Devasthanams for due perfor- 
mance of SaaUaiparas. UpaaayaEunts, Marriages aa-i olher religious 



rssas 


at iix.eu rates its oeiuw. 


RS. A. 


p. 


1. 


Sankalpam (Husband and wife) 





50 


2. 


Sankalpam single person 





25 


3. 


Pindapradanam 


i 


25 


+. 


Brahmin and Vysya marriage 


12 





5. 


Brahmin Upanayanam 


. 10 





6. 


Vysya Upanayanam 


8 





7. 


Other Marriages and Upanayanams 


6 





8. 


Kesa Khandana pooja 


2 





9. 


Gandadeepam 


2 


0. 


10. 


Other poojas 


2 





tl. 


Satyanarayana pooja 


... ' 5 






N.B.- These facilities to the Pilgritn Public for the due fulfilment of 
their vows and religious rites and to safe guard against their "being 
harassed or cheated. The rates have been fixed and the proper 
performance of the religious rites is eusured. Tue Pilgrim Public 
are therefore requested to contact the Choultry Superintendent at 
Tirumala for rates etc., and get their TOWS duly and properly ful- 
filled. 




Your House (Choultry) 
at XIramala. 

Tiruraala-Tirapati Devasthanams will help you to achieve 
this sacred duly of yours. 

By so doing you will be rendering a service unto the devotees 
of Sri Venkatesvara- devotees who throng to Tirumalai in thou- 
sands. The Timpati Devasthanams have already done a lot in 
this behalf by constructing various Rest Houses, Choultries, Ce- 
ment blocks of buildings etc., all these can accommodate only 
2000 persons a day. The number of devotees in these days 
has increased to 3000 to 4000 per day on an average. 

Many a pilgrim wishes 10 stay there for a few days to spend 
his time for spiritual uplift and worship of the Lord, now that the 
malarial aspect of the place has been completely controlled* and 
as Tiramala is connected with the railway station by the Ghat 
road. The sanctity of the place is very well known from the 
Purnas and the hymns of the Great Alwars and the Acharyas. 
The presiding Lord Sree Balaji Sree Venkateswar, the Lord of 
this Kali yuga extends his grace to all His devotees. TIrumala 
is an ideal spiritual spot. 



T. T. D. MONTHLY BULLETIN 18 

A number of pilgrim philanthropists like to have their own 
buildings constructed for serving the needs of the devotees. 
But it is very difficult to find sites for the- purpose and there are 
difficulties of securing mat erials and labour at this place. The 
hill area around the temple with a radius of one mile belongs 
to Sri Vankateswara and there are sites available for the 
purpose of constructing the residence cum choultry by the temple- 
authorities. 

Therefore the Board of Trustees formulated a scheme by' 
which buildings -choultries- could be raised the devotees : 
donating half the estimated cost of the building, the other half 
being met from the funds of the Devasthanam. In this way, 
it was possible for the Devasthanam to construct tenements-- 
during the, year. The minimum contribution for the construc- 
tion of a choultry is Rs. 6,000. 

In response to representations, the Board of Trustees 
began to construct tenements costing Rs. 4,000 each, the 
donation part of the amount being only Rs. 2,000. Each 
tenement consists of a Varandah, a living room, a kitchen, a 
bath and" a flush out latrine and is provided with water supply 
and -electrical installation. By donating Rs. 2,000 a devotee 
will have the following privileges. 

(1) The building will be, named after the donor. 

(2) The donor will have the right to stay in the building 
for a total peried not exceeding 60 days in every calendar year 
free of rent _ (if any levied towards electrical, water-supply or 
hire of furniture). Relations of the donor will be accommo- 
dated free of charge on the written requisition of the donor 
and such period will be deducted from the 60 days. Donor 
means and includes his heirs, successors-in-title, legal repre- 
sentatives, executors and administrators. 

P) The building will vest with the Devasthanam and will 
be kept and maintained in good repair at the sole expense of 
the Devasthanam. 

(4) In the matter of occupation of the building preference 
will be given to the donor's friends who may be going to 
Tirumala for worship with letters of instruction from the donor 

subject of course to the collection from them the charges 
therefor, if any. '.'..'' ....*.. 

MI W \ h ,Pf that this reduction in the amount of the donation 
win enable the devotees to come in large numbers and associate 
themselves m the service of His devotees : - 



SRI KULASEKHARA ALWAR, THE ROYAL SAINT 

GES AGO, some hold prior to the death of Christ while 
others hold the ninth century A.D. as the date, irt 
Tiruvanjikkalam, ancient Kerala (Malabar), a son was born to 
the King Dridavrata by the grace of Sri Rama. This child was 
born on very auspicious day similar to that of the birth of Sri 
Ramachandra. The parents having had the priceless gem of a 
son, they named him, with the traditions of the family, as 
Kulasekhara. 

Like the waxing Moon, Kulasekhara was growing amidst 
plenty ; with the aid of a guru he mastered Sanskrit and Tamil 
scriptures then extant, all the Vedas and Yedangas, trained him- 
self in all sciences, politics, warfare, music and all arts. When 
he had attained the age of twelve years, his father initiated him 
in Brahmacharya by performing his upanayana. Having become 
fully equipped with all arts, he made journeys to all subordinate 
chiefs, collected from them the revenue and made his father 
happy and cheerful. Dridavrata having become immensely 
pleased with the attainments of his son and considering him 
worthy to succeed to the throne. After a time gaining entire 
confidence in the administrative ability of his son* Dridavrata 
relinquished himself to retire into the forests and left the king- 
dom entirely to the protection of his son. 

Kulasekhara when he became the King, he re-established 
the ancient glory of Ramarajya. He rested his faith in the 
family deity Sri Rama, the Ananta Padmanabha, and established 
sound education and respected all men of learning and devotees 
of Vishnu. In all his moments of leisure, he used to listen to 
the discourse on Ramayana by the then eminent pandits. This 
continuous attention to divine lectures so ennobled his soul and 
his spirit that he always thirsted to be one with the Lord. All 
the earthly pleasures, wealth and beauty did not enchant him in 
any way. He always had the inward urge to glorify and praise 
Vishnu, and adore him by his sweet words. There were occasions 
when forgetting his kingship, hd stood in tears before the Divi- 
nity. Whenever he heard the exploits of Sri Rama, Sri Ranga- 
natha, Sri Venkateswara, his heart moved out to embrace them 
and he was lost in the Divine. He wished to be servant of the 
Lord for all times. When he heard in discourse of the prepara- 
2 



20 T. T. D. MONTHLY BULLETIN: 

tions of Sri Rama to invade Lank,a, he instantly ordered the 
Commander of the Array to prepare himself with the army to 
join the band of Sri Rama's army on its way to Lanka. On 
another occasion when he listened to the news of Ravana, 
carrying off the wife of Sri Rama, he instantly stood up in anger 
and marched South and reached the Sea to proceed to Lanka. 
When he reached the land's end, Sri Rama, pleased, with his 
devotee appeared before and told him, " O King, by the 
grace of God, I've killed Ravana myself before you have 
arrived here," and disappeared. Kulasekhara felt sorry that he 
could not be of any use to the Lord, but being satisfied that 
Sri Rama had returned with his consort safely, came back to his 
Kingdom and celebrated the worship of Sri Rama. All these 
exhibit his frame of mind and his passionate love for the Lord. 

This behaviour of the King was not liked by the Courtiers 

and the Ministers. They intended to create illwill between 

him and the Vaishnava teachers who held greater sway over 

him. It was on the day of Sri Rama Navami the conspiracy 

was hatched by the displeased members. Tbe Idol of Sri 

Padmanabha was decked with all costly jewels for the occasion. 

It was found then that one of the jewels was missing. The 

King when he learnt of this loss, said that until the jewel was 

restored he would riot worship. The courtiers took this 

opportunity and began to accuse the Vaishnavities who had 

the -favour of the King, and told him that they were responsible 

and have been booked. The King felt sad over the attitude 

taken by the Courtiers and told them that could not be so. He 

declared, " O Ministers, it is only Sri Rama that can unveil the 

truth. He knows the heart of every one of us. Now I ask 

you to subject any one who doubts the character of the Vaishna- 

vites to an ordeal. If it is proved that the Vaishnavites are 

wrong, they will be punished and if is not so proved, the 

person accusing will be punished severely." He then ordered 

a cobra to be brought and thrust into a vessel and told them 

that whoever dares to accuse the devotees, let him thrust 

his hand into the pot. , If he is true, the cobra will not bite 

him." He then prayed the Lord to sustain his ordeal. When 

this ordeal was announced all began to gaze at one another 

and none ventured out to thrust his hand, for fear he would 

be dead by the bite of the cobra. But one of them in a 



LIVES OF THE SAINTS 21 

dastardly manner thrust his hand into the vessel and got the 
bite and began to roar. It was then realised that the Vaishna- 
vite devotees were not the culprits. Kulasekhara than began 
to pray Sri Rama who heard his prayer, relieved the pain from 
the sufferer who tendered his apology. The jewel which was 
kept hidden was recovered and thus the test was proved. 
Kulasekhara then worshipped. 

Having become disgusted with the type of life of a King 
on earth, and with his heart and soul concentrated on the 
Divine at whose lotus feet he had surrendered himself and all, 
he installed his son on the throne and left on pilgrimage to 
different holy places. He with his disciples visited Ayodhya, 
Haridwar, Muttra, Tirupati, and Sri Rangam and at the feet 
of Sri Ranganatha sang his glorious Mukunda-mala and dedi- 
cated it to him. At every shrine he adored the presiding deity 
his hymns and left this great devotional song to all human 
beings as heritage. Mukunda-Mala is a wreath of forty gems 
of devotional lyrics of this Royal Saint, who has stressed the 
path of Bhakti for the realisation of the Reality. It is through 
this work he has pointed out the Way. He has sung in slokas 
the heroic deeds of Sri Rama, rapturous songs depicting the 
love of the gopis towards Sri Krishna. This Saint King lived 
for sixty seven years and finally reached the adored Feet of 
Sri Rama and came to be known as Kulasekhara Alwar. 



TIRUNEELAKANTAR : THE POTTER SAINT 

M MBALAVANA was one of the Siva Bhakthas who went 
efcHs by the name of Adiyars. He was a potter in Chidam- 
baram, the earthly abode of Lord Siva. Though of humble 
origin, Ambalavana loved the poor and revered the Saiva 
devotees who went round begging for alms. On an elderly 
advice he went to the extent of making gifts of earthern 
begging bowls to the medicants and earned their blessings. 
Not a day he missed the darshan of the Lord Siva in the 
Temple. Thus he led a very pious and chaste life. 

In that place was living a prostitute, fully accomplished in 
learning. Her name was Kalavathi. She was young and 
beautiful. She came to know of the greatness of Ambalavana 



22 T. T. D. MONTHLY BULLETIN 

and intensely pined to see him, and was wanting for the 
opportunity to contact him. 

One evening it began to rain in cats and dogs. On his way 
home having been caught in that .rain Ambalavana had to 
take shelter at the entrance to a house which happened to be 
that of Kalavathi. Kalavathi having come to know from her 
maid servant that the stranger at the door was no other than 
Ambalavana, Kalavathi who, all the time bided for the time 
to come into contact with him, seized the opportunity and 
gracefully walked to him, invited him to come in and stay on 
till the rain stopped. Ambalavana accepted the wish and got 
inside the palatial home. By her pleasing manners she entranced 
him, and he accepted from her hands flowers, fruits and 
perfumes and suddenly became a changed man. In fact, in 
those circumstances, he fell into her charms. But when she 
finally begged him to accept his love and marry him, he would 
have yielded, but it suddenly flashed to his mind that that day 
was religious day, the festival of Ardra in the temple of Siva, 
and so he promised her that he would visit her home again the 
next day. 

Thus with all his changed demeanour scent and flowers 
and gaudy dress, he returned to his own house. To her 
amazement his wife saw the sudden transformation in him, and 
she learnt from him all that had taken place. She was a true 
and sincere wife. She grieved over his unexpected conduct 
but still she gave consent to him. But the fair prostitute had 
reserved too deep a place in his mind that all his piety and 
devotion yielded before her wiles. He neglected his wife's 
true and sincere love and affection. All her good admonitions 
were of no avail, and he persisted going to Kalavathi's house. 

One day after his return home from KalavathPs house, 
by his sheer lust and infatuation he made advances and over- 
tures to his wife, which the wife realised was due to his lust 
for the prostitute, and refused his company, and declared, 
"You shall not touch me in the name of Tiruneelakantar." 
Ambalavana had such a reverence to this majestic name of 
Lord Siva, whose true devotee he was, that he atonce opened 
Ms real eyes and his folly and resolved not to touch his wife 
nor any other woman. This was the divine moment and his 



LIVES OF THE SAINTS 23 

true wife was the cause to open his intellectual eyes, In spite 
of this physical separation, the husband and the wife lived 
very piously and the secret between them was not known to 
the people of that holy place. When next time he visited the 
house of Kalavathi, he refused to accept her wishes and began 
to teach her the glory of Lord and man's purpose in life. 
Kalavathi too became reformed by his teachings. 

Thus Ambalavana and his wife lived in piety and felicity 
and celibacy to a ripe old age. Lord Siva became pleased 
with the Potter's devotion and He wished to glorify his 
devotee's Bhakthi to the world. 

One day there called on Ambalavana a Siva Yogi. With 
his usual piety to the Adiyars, Ambalavana received the Yogi 
and offered Arghya and Padya, when the Yogi was about to 
leave, being pleased with his hospitality, he entrusted the 
Potter his own begging bowl and requested him to take special 
care of it and return it to him when he demanded it again, 
after his return from his pilgrimage. Ambalavana accepted 
to do that small service to the Yogi very gladly. He had 
the bowl very closely concealed in his house. After a time 
the Siva Yogi returned and demanded his begging bowl. 
Ambalavana went to the spot to take it out, but he was aghast, 
for it was not there. He thought it had disappeared, for he 
was definite that no thief had come and gone. But what could 
he do ? He had to return the bowl to the owner according to 
his promises. With torments of agony over the loss he 
begged at the feet of Siva Yogi, and said that he would replace 
it. This the Yogi would not accept saying, " 1 do not want 
any other than my own bowl, even if another be of gold." 
Ambalavana requested, begged and beseacb.ed the Yogi in all 
ways, but the Yogi would not listen. He thought that it was 
all the work of God and began to pray for His Mercy. Then 
the Yogi said, " Swear on your son that you have not stolen 
the bowl, and I will forgive you." How could he do 
that, he had no children. At this Siva yogi confirmed him 
as thief and dragged him and his wife to Temple before the 
Assembly and of Wise Brahmans who held courts. He spoke 
to them of his case and finally said, " I will be satisfied if only 
Ambalavana takes the hand of his wife and bathe in the sacred 
tank and say that he is not guilty." 



24 T. T. D. MONTHLY BULLETIN 

Once again came another great difficulty. Ambalavana 
had vowed not to touch his wife nor any other woman. He 
was feeJing said at his miserable plight and prayed God for 
His protection. " I cannot do it," he pitifully cried, " I have 
vowed not to touch ray wife." At this all began to wonder 
and roared in laughter for it was a strange revelation. He 
was constrained to confess his past transgression. He finally 
accepted to take his bath with his wife. While in the tank 
he did not touch his wife but they both together held a bamboo 
stick at different ends to denote that he had touched her. 
When they both thus immersed themselves in the water with 
that connecting rod and rose up, a miracle had happened. 
They both became younger by several years. At once the 
Siva Yogi transformed himself into Lord Siva and gave darshan 
to the potter and his wife, blessed them long life of fame, 
happiness and wedded life. 

The sanctity of Ambalavana and his wife was made known 
to all and he was thenceforward became known as Tiruneela- 
kanta Nayanar. 



(Continued from Page 32} 

" Sravana Vidhi Vakyartha " by Ganapati Sastri has been 
published in the Diamond Jubilee number of the Advaita Sabha 
Kumbakonam. 

It is highly regrettable that whereas many of the works 
written prior to the 19 century are preserved to-day at least in 
manuscript form, many of the books written during the 
19th century and later have been lost to us completely. This 
seems to be due to the fact that as the" earlier works were 
written mostly on Palm-leaves, they were carefully preserved 
while the later works have been written, most of them, on paper 
(note books) with a view to get them printed and when~owing 
to some reason or other it was not possible to print them, the 
manuscripts, not being properly taken care of, have been 
destroyed. . . 

THE. END. ' '...: ; .-,. , : - '-< 



SAINTLY STEERERS OF THE SHIP OF 
BRAHMADVAITA OF THE UPANISHADS 

Sri Ananthanandendra Saraswath! , 
Sri Sivanarayana Tirtha 

Sri Sivanarayana Tirtha has written a commentary on Sri 
Sankaracharya's Sariraka Sutra Bhashya called Subodhini. He 
has written also two other works called Panchakosa Manjari 
and Panchakrosa Yatra. 

Sri Sridhara Swami 

Sri Sridhara Swamy is said to belong to the 15th century. 
He has written a commentary on Sri Bhagavata called Bhavartha 
Dipika, 2. a commentary on the Bhagavat Gita called Subo- 
dhini, 3. a commentary^ on the Vedastuti in the Bhagavata 
(skanda 10) 4. a commentary on Vishnu purana called Atma 
Prakasa and 5. a commentary on Hari Bhakti Sudhodaya. All 
his commentaries are full of Advaita tenets only. 

Sri Sadasiva Brahmendra Saraswati 

Sri SadaSiva Brahmendra Saraswati was a great Yogi. He 
belonged to the village of Tiruvisanallur near Tiruvidaima- 
rudur in the Tanjore District. He was the classmate of the 
famous Ramabhadra Dikshita and Sridhara Venkateswara 
Dikshita (familiarly known as Ayyaval). He became a Brahma- 
jnani and many miracles are said of him. He was the Guru of 
the Pudukkottai royal family. He attained Siddhi at Nerur on 
* the banks of the Akhanda Kaveri and his Aradhana is celebrated 
there every year. He belongs to the 18th century. He was 
the disciple of Paramasivendra Saraswati, whose Adhishtana 
is in Swetaranya (Tiruvenkadu) in Tanjore District. He 
has written several works. They are 1. Advaita Rasamanjari, 
2. Atmavidya Vilasa, 3. Atmanatma Viveka Sangraha, 4. Parama- 
hamsa Charya, 5. Bodharya Prakaranam, 6. Brahma Tatva 
Prakasika, a Vritti on Brahma Sutra, 7. Sarvavedanta Sara- 
sangraha, 8. Siddhanta Kalpavalli, a poetic version of Appayya 
Dikshita's Siddhanta Lesa Sangraha, 9. a commentary on the 
above, 10. Yogasudhakaram (Yogasutra Vritti), 11. Gita 
Sundara and 12, Navamanimala. Besides these, he is said to 
have written commentaries on some of the Upanishads. He 
has also written some Kirtanas (songs) both Vedantic and 
devotional. A work called Suta Samhita Sangraha is also 
attributed to him. 



26 T. T. D MONTHLY BULLETIN 

Sri Sway amp rakasa Muni 

Sri Sway amp rakasa Muni was the disciple of Sri Kaivalya- 
nanda and Sri Gopala Yogindra. He seems to have been a 
contemporary of Sri Nrsimhasrami. He is the author of 
1. Atmanatma Viveka, 2. Ekaslokivyakhya 3. Tatwa Sudha, 
a commentary on Sri Sankaracharya's Dakshinamurthi Stotra, 
4. Panchikarana Vivaranam, a commentary on Sri Sankara- 
charya's Panchikarana, 5. Rasabhivyanjana, a commentary on 
Advaita Makaranda, 6. Haritatwa Muktavali, 7. Hastamalaka 
Sloka Vyakhya and. 8. Pramanadi Vibhaga Sloka vyakhya. One 
of the Sishyas of Sri Swayamprakasa Muni has written a 
commentary on Bhashya Ratna Prabha. 

Sri Bhaskaracharya 

Sri Bhaskaracharya, was also called Bhaskararoya and 
Bhasurananda. He was the son of Gambhira Raya Dikshita 
and Konamba Devi. He was born in Maharashtra country. 
After studying for some time at Kasi, he came to the south and 
settled on the Banks of the Kaveri in Tanjore District. He 
studied sastras under one Gangadhara Vajapeyi of Tiruvalan- 
gadu. He was one of the greatest votaries of Sri Vidya. He 
attained a high proficiency in all the sastras as will be seen from 
his works. His most important works are 1. Setubandha, a 
commentary on Nityashodasikarnava of the Vamakeswara 
Tantra, 2. Varivasya Rahasya, 3. Sowbhagya Bhaskara, a 
commentary onLalita Sahasranama 4. Ratnaloka, a 'commentary 
on Parasurama Kalpa Sutra and 5. Guptavathi, a commentary 
on Durga Sapta Sathi (1 to 4 works on Sri Vidya). Besides, he 
has written many works on Vedanta, Mimamsa, Dharma Sastra, 
Nyaya, Kavya, Prosody and many other subjects. But most of 
his works are known only by their names. He was a good 
Advaiti. In his Lalita Sahasranama Bhashya he pays respects to 
Sri Sankaracharya and in his Bhavana Upanishad Vyakhya he has 
quoted with approval Appayya Dikshita's sloka *Nityam Nirdo- 
sha Gandham *, the first verse of Ratnatraya Pariksha, wherein 
it is said the difference of. Dharma and Dharrai is due to Maya 
alone. Thus he seems to be a follower of Vivartha Vada. 

Sri Govinda Dikshita 

Sri Govinda Dikshita was a Karnataka Brahmin and is 
said to belong to Vijayanagara Kingdom. He spent a greater 



SAINTLY STEERERS ..... .TJFANISHADS 27 

part of his life as the minister of the Tanjore Nayak Kings. 
He spent his last days in Pattisvaram, a village four miles to the 
south west of Kumbakonam in Tanjore District. He was the 
Minister of Chevvappa Nayak, Achuthappa Nayak, and 
Raghunatha Nayak of Tanjore. He was well-versed in Vedic and 
Sastric lore as well as in Music and astrology. It is not clear if 
he has written any work on Advaita but he is always referred to 
as " Advaita Vidyacharya " and seems to have been a great 
teacher of Advaita. Rajachudamani Dikshita in his Tantra 
Chudamani, a commentary on the Mimamsa Sutras of Jaimini 
referring to Venkata Makhi, the son of Govinda Dikshita, says 



Yegnanarayana Dikshita, the son of Govinda Dikshita, in 
his Sangita Ratnakara refers to his father as Advaita Vidya 
vibhavavalamba 



flit pISqj: I) 



Venkata Makhi, the second son of Govinda Dikshita and the 
author of Vartikabharana (a commentary on Kumarilabhatta's 
Tuptika ) and of the Musical treatise Chaturdandiprakasika 
says in one of his Gitas begining "Arundhati" that his father 
was "Sankara Avatara" and in his Gita beginning "Thathitham 
Thimi Thimi Gita" speaks of his father as "Sankara Munimatha 
Pratishthapana Kovida". 



(pages 950 and 755 of Sangita Sath Sampradaya Pradarsini, 
Ettiyapuram Edn.) thereby indicating that Govinda Dikshita 
established the Advaita School of Sankara. In his Chaturdandi- 
prakasika he says that his father had written a Musical work 
called Sangita Sudha Nidhi. In this work he calls himself as the 
son of Govinda Dikshita, Advaita Vidyacharya. 



It is said that besides Sangita Sudha Nidhi, Govinda 
Dikshita has written a commentary on Kumarila Darsana, 



T. T. D. MONTHLY BULLETIN 



a work on Astrology (referred to by the author of the Tamil 
work Thandava Malai) and also a commentary on the Sundara 
Kanda of Ramayana. But no work except Sangita Sudha 
Nidbl (only quotation) by Govinda Dikshita is available now. 
Appayya Dikshita in his Siddhanta Lesa Sangraha mentions 
one Advaita Vidya Acharya in four places. Whereas he refers 
to other authors by name, he is referring to one author as 
Advaita Vidyacharya without mentioning any other name. 
Perhaps this may refer to Govinda Dikshita. 

Sri Raju Sastri : 

Sri Raju Sastri, (Thyagaraja Makin) was the native of Man- 
nargudi. He belonged to the family of Appayya Dikshita. He 
was a versatile scholar in all the Sastras. He studied Tarka Sastra 
under Narayana Yathindra and Muktavali under Gopalacharya. 
He studied Vyakarana under Chinnanna Dikshita of Kumba- 
konam, Mimamsa under Raghunatha Sastri of Kumbakonam 
and Vedanta under Swayamprakasa Swami. He is said to have 
written about 30 Granthas, the important ones being Sadvidya 
Vilasa teaching about Sadvidya of the Chhandogya Upanishad 
and Nyayendusekhara, a criticism of Nyaya Bhaskaram, a 
Vaishnava Grantha. He was borp in the year 1813, lived to 
a very old age, and died in the beginning of the 20th century. 

Sri Ramasubrahmanya Sastri : 

Sri Ramasubrahmanya Sastri, commonly known as Rama- 
subba Sastri of Tiruvisanallur, was the son of Ramasankara 
Sastri and the grandson of Aswathanarayana Sastri. He was 
a great Mimamsa scholar. He lived towards the close of the 
19th and the beginning of the 20th century. He had a leaning 
towards Vishnu. He is the author of many works. His 
Vedanta works are : 1. Sastraikya Bhanga Vada and 2. Chandrika 
Khandana, a polemic work criticising Chandrika, a Dwaita 
work. He has written many works on Purva Mimamsa and 
Dharma Sastra. 



SAINTLY STEEREBS TJPANISHADS 29 

Sri Subramania Sastri : 

Sri Subramanya Sastri was the son of Sri Ramaswarai 
Sarman. He was born in the village of Kavasseri in Palghat 
Taluk in Malabar Dt., in the year 1879. He studied Nyaya 
under Angadipuram Subramanya Sastri in the Maharaja's 
Samskrit College at Tiruppunithura, Vyakarana in Kasi, and 
Ganithasastras under Mundayal Nambudri in Nilambur. He 
then migrated to Karur where he died in 1947. He has written 
a commentary on Bhamati of Vachaspati Misra, called Bhamati 
Vivarana. His other works are 2. Siddhanta Ratnamala, a 
commentary on' Tarka Sangraha, 3. Ghatabhashya Vyakhya, 
4. Sankhya Tatwa Kaumudi, 5. Yogavachaspathya Vyakhya, 
6. Vyakarana Sutra Vritti and 7. Gunadinakariya Vyakhya. 
Besides these he has written commentaries on all the 10 
Upanishads except the Brhadaranyaka. 

Sri Karungulam Krishna Sastri : 

Sri Krishna Sastri was born in a respectable family in 
Karungulam on the banks of the Tamraparani in Tinnevelly 
District (Madras State). He studied Nyaya and Vedanta under 
Sri Harihara Sastri at Chidambaram. He was sometime a 
teacher in Vedaranyam Sastra Patasala. He held the post of 
the Advaita Sabha Pandit at Kumbakonam from 1912 to 1919. 
He was the Principal of the Chittur Patasala from 1919 to 1926. 
He became the Principal of the Sanskrit College, Mylapore, 
Madras in 1927 and held the post till 1938. He took sanyasa 
in 1939 and attained Siddhi in the same year, He has written 
two Advaitic works, Brahma Sutra Anugunya Siddhi and 

Adhikarana Chatushtayi. 

In his Anugunya Siddhi he tries to prove by a consideration 
of only the words of the Brahma Sutra and without any extra- 
neous authority, that the Brahma Sutras support only the 
Advaitic interpretation put upon them by Sri Sankara. 

Sri Anantakrishna Sastri : 

Sri Anantakrishna Sastri is an important writer on Advaita 
Vedanta. He was born in 1886 in Nurani in Palghat Taluk. 
_ After studying in the Chittoor Patasala, Cochin, he joined the 
Chidambaram Patasala and studied Vyakarana under Sri Hari- 
hara Sastri. He then joined the Madras Samskrit College and 
studied Vedanta and Mimamsa under Panchapagesa Sastri and 



30 T.'T. D. MONTHLY BULLETIN 

Venkatasubba Sastri. He was for some time the principal of 
the Samskrit college at Kallidaikurichi, He served as a Pandit 
at the Tirupati Samskrit College from 1911 to 1917. He. 
then accepted the offer of a post of a lecturer in the post- 
graduate department at the Calcutta University and held that 
post from 1917 till his retirement in 1947. He has made a 
critical study of all schools of Vedanta and is a fluent speaker 
in Samskrit. He has written a commentary on 1. Brahma 
Sutra Bhashya called Prabha, 2. a commentary on Dharmaraja 
Adhwari's Vedanta Paribhasha and 3. a commentary on Karma- 
pradipa. Besides these commentaries he has written independent 
works namely, 4. Vedanta Rakshainani 5. Advaita Dipika, 
6. Advaita Marthandam, another polemic work 7. Vivaha 
Samaya Mimamsa, 8. Abdhi Yana Nirnaya, 9. Mimamsa Sastra 
Sangraha, 10. Sanatana Dharma Pradipa, 11. Sowgandika 
Vimarsa, another polemic work and 12. Sathabhushani, in reply 
to Sathadushani of Vedantha Desika. 

Sri Bellamkonda Ramarayakavi : 

--'. "'. f 

, Sri Bellamkonda Ramarayakavi was a versatile writer of 
Andhra Desa. He was born in the year 1875 in the village of 
Pamidipadu in the Narasaraopet Taluk in the district of Guntur. 
He studied Vyakarana under one Purighaila Rama Sastri and 
Nyaya tinder one Purighaila Subramanya Sastri. He is said to 
have been an ardent devotee of Sri Hayagriva and it is said 
that his Vedanta knowledge was due to the grace of Sri 
Hayagriva. He was a great critic of the philosophy of Ramanuja. 
He has written more than 100 works, some of them have been 
published, some unpublished, while many others are known 
only by their names. His principal works are, 1. Bhagavad 
Gita Bhashyarka Prakasika, 2. Vedanta Kaustubha, 3. Sariraka 
Chathussutri Vichara, 4. Vedanta Muktavali, 5. Advaita Vijaya, 
6. Dehadehi Bhava Nirmulanam, 7. Trimata Samarthanam, 
8. Advaitamrita, 9. Vedanta Sangraha, 10. Vedanta Dipika, 
11. Vedanta Dinakara, 12. Vedanta Tatwamrita, 13. Advaitanya- 
matha Khandanam and 14. Moksha Prasada. 

Ayyanna Dikshita. 

Ayyanna Dikshita was the disciple of Sridhara Venfcateswara, 
otherwise known as Ayyaval of Tiruvisanallur near Tiruvidai- 
marudur. He seems to have been the son of one Venkatakavi, 



SAINTLY STEERERS.......UPANISHADS 31 

author of Radha Madhava Samvada and other works and the 
brother of one Alagiri Kavi, He says he was an expert in Vina 
and also in Vedanta Sastra. He seems to have lived in the 
middle of the 18th century. He is the author of Vyasa Tatparya 
Nirnaya. In this work he raises the question "of the various 
interpretations put on Vyasa's Brahma Sutra by Sri Sankara, 
Bhatta Bhaskara, Yadavaprakasa, Ramanuja, Madhwa, Srikanta 
etc., which is the one that can be regarded as the real intention 
of Vyasa ?" In deciding this point, he adopts a new procedure. 
He says that a proper decision in this case cannot be given by a 
consideration of the various Srutis, Yuktis and Bhashyas, and 
following the example of Vedanta Desika and Sudarsanacharya, 
he takes into consideration the opinion not only of those 
who are Madhyasthas (Neutrals), i.e., who do not belong either 
to Advaita, Visishtadvaita, Dwaita etc., but also of critics of 
Vedanta, namely Kapila, Kanada, Gautama, Patanjali and 
Jaimini and also Pasupatas and Pancharatras and shows that 
Sri Sankara's Bhashya which is Advaitic should be regarded as 
the one that is after the heart of Vyasa. In the 2nd Parichcheda 
of the work he establishes the non-difference (Abheda) between 
Siva and Vishnu. At Venkatagiri a Vidvat Sadas seems to have 
been held where he threw a challenge to the Pandits and 
established the correctness of his view. 



Sri Narakantirava Sastri and Ganapati Sastri were two 
Vedantic Scholars who lived at the close of the last and at the 
beginning of this century. Both of them are reported to have 
written many Advaitic works. But very few of them seem to be 
available now. 

Sri Narakantirava Sastri was well-versed in Vedanta as 
well as Tarka and Alankara Sastras. He was the Pro- 
fessor of Tarka and Alankara in the Venkateswara Sanskrit 
Patasala at Tirupati. He has written a god Tika on Vyasa 
Tatparya Nirnaya of Annayya Dikshita. He seems to have 
been responsible for the printing and publication of Tatwa 
chandrika and Virodhavaruthini, two learned works on Advaita 
by Umamaheswara and was instrumental in getting published 
Mahavakyaratnavali with its commentary Kiranavali and Tepata- 
chakrankana Vidhvansanam. He was also the author of Yati 
Sarvabhaunaopahana in praise of Sri Adi Sankara. 



32 T. T. D. MONTHLY BULLETIN 

Sri Ganapati Sastri was a native of Painganadu, a village 
near Mannargudi in the Tanjore District. He studied Vya- 
karana, Tarka and Vedanta under Sri Raju Sastri of Mannargudi. 
He had a good power of composing poems even in Ms teens 
and it is said that he wrote his Kataksha Sataka when he was 
in his 17th year. In the village of Konerirajapuram on the 
banks of the Kirtiraan lived a good Asthika gentleman named 
Sambasiva Ayyar. He established the Sri Vidya Press at 
Kumbakonam and wanted to publish a series of Advaita books 
under the title Advaita Manjari series. For this purpose he 
took the help of many Sanskrit Pandits of whom Ganapati 
Sastri was one. Sambasiva Ayyar wanted Ganapati Sastri to 
come and settle at Konerirajapuram itself and teach students 
there. Ganapasi Sastri accordingly went and settled at that 
village. In Konerirajapuram, in addition to teaching he also 
continued his own study of Vedanta under one Pazhavaneri 
Swami. One Kandamangalam Swami had written 2 books 
"Drishti Srishti Vada " and "Advaita Siddhanta Guru Chan- 
drika". He took his Advaiia Siddhanta Guru Chandrika to 
Raju Sastri and requested him to go through the work and 
make any suggestion that he might consider necessary. Raju 
Sastri directed Ganapati Sastri to go through the same. In the 
year, 1905, the Head of the Dwaraka Peeta sent from Hubli a 
set of seven questions in Vedanta to be answered by Pandits in 
the land. Ganapati Sastri sent his answers. His answer was 
decided to be the best and he was conferred the title of Vedanta 
Kesari. On account of his vast learning the title "Kachchapi 
(Saraswati)" W as also conferred upon him by Kerala Varma. 
He is reported to have written works on almost all subjects. 
But most of them are known only by their names. Very few 
are now available. Among his works may be mentioned 
(1) Mukura, a commentary on the Vaidikabharana (Published by 
the Annamalai University), (2) Druva Charita, (3) Thatathaka 
Parinayam, (4) Jiva Vijaya Champu, (5) Kataksha Satakam, 
(6) Thuraga Sathakam, (7) Nairgunya Siddhi, (8) Gururaja 
Sapthathi, (9) Kenopanishad Vrithi, (10) Isavasyopanishad 
Vrithi, (11) Atha Sabtha Vicharam, (12) Partha Praharam, 
(Vyakarana) and (13) Sariraka Mimamsa Rahasyam. He is 
said to have written about 100 works. He was the Sabha 
Pandit of the Advaita Sabha, Kumbakonam. A small note on 

(Continued at Page 24) 



HINDUISMA UNIVERSAL RELIGION. 
P. V. Ramanujaswami, M.A.,. 

characteristic features of Hinduism are : 1. it does not 
admit conversion and 2. it is not opposed to any other 
religion. A man is a Hindu by birth and not by assumption of 
Hinduism ; a non-Hindu cannot be converted into a Hindu. 
So a Hindu if he leaves Hinduism and embraces any other 
religion, he is lost once for all and he can never again become 
a Hindu. This is because our people realised the importance 
of religion for the life of a man. The life of a man without 
religion will be a frustrated life. In this world of misery 
and pain, the only solace that man can find is in religion. 
This gives us encouragement and makes life worth-living for 
us. So none should abandon religion. 

Again Hinduism does not consider any other religion as 
its rival. Hinduism does not say that Hindus alone are saved 
by God and that the followers of other religions are doomed 
forever, as some other religions say. So it is the duty of the 
followers of other religions to convert people into their religion 
if they want to save them. But Hinduism says that Hindus 
can be saved and the followers of other religions also'can be 
saved in their own way. That is why Hindus do not think 
conversion is necessary for a man. In whatever form a man 
worships God, he is sure to attain salvation, provided he 
sincerely worships. Hinduism lays more stress on sincerity of 
purpose than on the form of worship. Hinduism says that 
even people who worship other Gods attain salvation. Nay 
more, it says that people who worship other Gods, worship 
the same God ' as Hindus worship, in another form. So 
Hinduism is not only not antogonistic to "eny other religion 
but embraces all other religions and says that others too are 
worshipping the same Gods. So every other religion in the 
world is only Hindu religion in a different form. 

The Hindu religion is a universal religion in another 
respect. Although the manner of worship is prescribed in 
Hinduism in a particular manner and every Hindu is required 
to follow it, still it lays stress on some good qualities in man 
and says that without them he cannot be saved. The Varna- 
srama-dharma is fixed by strict rules and penalties are pres- 
cribed for their violation. Varnasrama-dharma is only an 
aspect of social economy and should not be considered as hard 



34 T. T. D. MONTHLY BULLETIN 

and fast rules fixing the superiority and inferiority of castes or 
classes. Conceived in this way, the Varnasrama-dharma cannot 
be considered to be derogatory for any society. Apart from 
this Varnasrama-dharma, Hinduism requires every one of its 
followers to develop certain qualities of the soul which have 
immense power. These are as follows :- 

1. Cleanliness (of body, mind and speech) 

2. Discrimination (of good and bad, of soul and body) 

3. Straightforwardness (of mind, speech and action) 

4. Truthfulness (for the good of all beings) 

5. Equality (of one's own and others' good and bad) 

6. Satisfaction (with what one has) 

7. Restraint 

8. Gift (dana) (Giving what one has) 

9. Leaving (tyaga) what is not conducive to one's good. 

10. Pity (daya) 

11. Gentleness 

12. Shame (to do bad deeds) 

13. Patience (to bear the pain caused by others) 

14. Boldness (to face misfortune) 

15. Purity (of mind and body) 

16. Faith (in the words of superiors) 

17. Penance (to make the body fit for performing duties) 

18. Firmness (in doing good deeds) 

19. Indifference (to objects causing pain and pleasure) 

The list is not exhaustive but only indicatory ; several 
other good qualities are enumerated. Possession of these 
qualities is considered to be more important than following the 
rules of religion. A man possessing these qualities, even if he 
does not strictly follow the rules of conduct, is considered to be 
superior to another who strictly follows the rules of religion 
but does not possess these qualities. Are these qualities peculiar 
to Hindus or can be possessed only' by Hindus ? They are 
universal qualities and a religion which lays stress on them 
can certainly be called a universal religion. If Hindu religion 
which embraces the followers of all other religions and which 
lays stress on good qualities in preference to rules, cannot be 
called a universal religion, what other religion cart lay claim- 
to the name ? 

(Continued at Page 39} 



THE SACRED NAMES OF LORD SRINIVASA. 
Sri T. K. Gopalasvvami Aiyangar, M.A. ^ 



5W: 55. 
(Visvatirthaghaharine namah); 
Surrender unto Lord Srtnivasa who extinguishes 
all the sins of all the water spots. 



H: | 56. 

(Tirthasvami sarassnata raanujabhishta dayine namah). 
Surrender unto Lord Srinivasa who confers boons on 
all the human beings consequent upon the baths taken 
by them in the Svamipushkarini (tirthasvamini). 

!>HESE two epithets put together bring out the efficacy of 
the holy-water spots (Tirthas) on the one hand and the 
supreme potency of the Svamipushkarini or the master-tank on 
the other. It is acknowledged in the Hindu Mythology that 
the water-spots and rivers however holy they might be, become 
polluted by the sins left off by the people by their plunges into 
them and that they should get themselves consecrated by their 
contact with some other river or ford. That even the greatest 
River Ganges also seeks her remedy in the Godavari for conse- 
cration is dwelt upon by Sri Vedanta Desika thus : 




The fact that the fords become polluted and consequently ten- 
dered impotent to purify the persons who take baths in them can 
be traced to the Yajur Veda where the sons of the sage Angiras 
consecrated the waters of the fords by depositing into them their 
personal power of consecration and penance (terT and cTW) 
and thereby rendered them highly potent and efficacious. It is 
stated in the same Veda that even sipping of the water conse- 
crated by the sons of the sage was conducive to the internal 
purification and that the person who sipped was qualified to 
render others pure. The Vedic passage runs thus. 
3 



36 T. T. I>. MONTHLY BTJLLETII 



Yajurveda 7-2-1-4). 

Similarly it is proved in the above two epithets that th 
fords or Tirthas on the holy hill got themselves re-consecrate< 
by their contact with the waters of the Svamipushkarini, 01 
whose bank the Lord sported with His consort Lakshmi. 



II ; 

That the Lord on .the hill delegated the power of consecration , 
to the Master tank. (Svamipushkarini), is found described in.,, 
the Brahma purana, where a detailed account of the genesis ofV 
the said tank is given. The anecdote runs' thus. Once King : 
Dilipa met sage Durvasas on the holy hill and requested him to 
give an account of the importance connected with the hill and of; ; 
the Lord presiding over it. Dilipa was roused by the curiosity 
to note that the Lord had chosen a spot only on the bank of 
the Svamipushkarini to the entire exclusion of more beautiful 
spots on the holy hill abounding in Tirthas throughout.,- 
Durvasas explained that Lord had special attachment to the 
said tank on account of His being responsible for its very crea-j 
tion. Durvasas explained that once River Saraswati attempted- 
to become the queen of all the water-spots ( rO*fenfrnft ) * 
so as to exercise her suzerainty over them . As ill luck would; ; ; 
have it, a sage by name Pulastya who practised penance on her, 
bank was not duly honoured by her on account of her utter 
disregard for him and treatment as a son. But Pulastya who; 
was much enraged pronounced an imprecation that she could? 
never become the queen of the fords and added that she could?; 
never become a rival to the Ganges who possessed a speciaj 
qualification of being intimately attached to the Lord's feet. 
But Sarasvati who could not tolerate the insult retaliated by ; 
expressing that demons would be born in. his race rendering dis-; 
service to the Lord. Then Pulastya appeased her and managed,; 
to withdraw the curse with an amendment that the last member^ 
of the race would be bora as a Vaishnava, Vibhishana by 



37 

and rule the kingdom for a Kalpa. Then again. River Sarasvati 
pursued her mission and ultimately prayed to Lord Srinivasa to 
grant her the boon. The Lord interpreted the imprecation of 
Pulastya that Sarasvati was denied the title "the queen of rivers" 
and not the queen of Pushkarinis or water-spots and added. 
'* Oh, Sarasvati, these fords on the holy hill which are three and 
half crores in number seek refuge in Me for consecration and 
purification from the sins. Thou shalt be the queen of all the 
water-spots and an efficient agent to remove all the sins of the 
fords which they accumalated consequent upon the baths taken 
in them. These fords will contact Thy waters in the month of 
Dhanus in the early hours of the morning on Suklapaksha 
Dvadasi day and get themselves cleansed of the sins.'* 



51*1$ 3]Sr ?r ftft^; 11 

% i 
u 



f^rf 



u 

Even in the Vamana purana, we find the same account 
repeated as follows in respect of the greatness of the said cank. 

sWNf ^nfeft ft 




From the anecdote narrated by Durvasas and from the account 
stated in the Vamana Purana, it is quite obvious that the 
Svamipushkarani is no other than River Sarasvati who had 



T. T. D. MONTHLY BULLETIN 



been awarded the title ^r% g^oft in the sense o 
(mistress of all the holy tanks) by the Lord and rendered 
highly potent to consecrate even the holy fords and remove the 
sins of the devotees who plunge in her waters. Even to-day 
on Vaikuntha Dvadasi day which is popularly designated as 
Mukkoti Dvadasi, in the History of Tirumalai, the Disc-Deity 
(Chakra) is dipped in the waters of the Pushkarini on Sukla- 
paksha Dvadasi day to commemorate the prominent part played 
by the Svamipushkarini in consecrating the waters of all the 
fords. 

The epithet ^^sf^TCrRot also allows the interpretation 
that the Lord on the hill removes the sins of all Tirthas, or 
Acharyas or Bhagavatas who surrender unto Him. Kalidasa 
defines in the sixth canto of Kumara Sambhava thus. 

^mf^cmiFg: aFs cft s^sj^ I 

(Wiseman declare that to be a holy place (HM) which is resorted 
to by worthy persons). Hence worthy persons who resort to 
the said hill cannot be different from the great Bhagavatas and 
Acharyas who dive fathoms deep in the ocean of His grace and 
revel in His company. The epithet can therefore be interpreted 
to signify Him who is ever alert to extinguish the sins of Bhaga- 
vatas and Acharyas who seek refuge in Him. That the Lord is 
always cautious to remove the sins of His devotees (Bhagavad 
bhaktas) is clearly pointed out the great saint Tirumangai Azvar 
in the course of his description of the Avatar of the Lord taking 
three strides ( fefRBpg ) thus. 



(w<ssr 

HTL..n'SS>LD IBLEGSr pLD(t)ff6isr^LtiSt 

eSesrsa 



(Ou. 0. 10. 6. 5.) 

That Svamipushkarini tirtha confers all boons can be traced 
to the Yaraha purana (38th Adhyaya) where King Sankha is 
described to have regained his regal glory by taking a bath in 



THE SACKED FAMES OF LORD SRINTVASA 39 

the said tank. It is stated that even Lord Rama who was in 
the guise of Kshatriya attained sufficient strength to conquer 
Ravana only by His bath in the same tank. It is also narrated 
that King Dasaratha also begot sons by taking a plunge in the 
waters of the Svamipushkarini. 

Thus in the light of the above anecdotes, it can be conceded 
that the epithets on hand prove that the Lord presiding over 
the hill renders all the tirthas free from sins through the master- 
tank Svamipushkarini and confers boons on all the devotees 
who plunge in the waters of the said tank. 



(Continued from page 34) 

Again Hinduism is not a religion founded by one man. 
Christianity was founded by Jesus Christ, Mahommadanism 
by Mahommad, Buddhism by Buddha, Jainism by Jina, etc. 
In this way Hinduism has no one founder. It is based on the 
experiences of several generations of Rishis. So it is not 
vitiated by the defects of individuals. However wise and 
learned a man may be, he is not free from certain ideosynchro- 
sies and it is not perfectly right to depend entirely upon him. 
But there is no such danger in Hinduism. Its foundations 
are laid in the Vedas and not in the teachings of a single 
individual. So Hinduism is not a personal religion but a 
communal religion. So its origin cannot be pointed out. It is 
as old as the community and did not start with one at a 
particular time in the community. So it can be called universal 
in that way too. 



*,.,+ FOR THE ATTENTION OF THE SUBSCRIBER ^ mm9 

| Subscribers are kindly requested to note that the | 

S bulletin copies will be posted only on the 10th of every 9 

1 month and not in piecemeal. Those who become subscri- i 

i bers or renew their subscription after the 5th of a month, l 

will get copies of the bulletin only after the 10th. of the * 

succeeding month and not earlier. 5 

I 



CAUTION 

I. Please REMEMBER that 7 irumalai Hill is a very sacred place and 
Sree Venkateswara, a powerful force. 

2. Please RESPECT ancient customs and established usages, when 
you are on the Hills. 

3. WEAR NO BOOTS OR. SHOES a sort of penance. The Hill area is 
considered holy. 

4. WEAR NO FLOWERS all flowers are for God only. 

5. AVOID SMOKING, or carrying any article for smoking. 

6. AVOID SPITTING, chewing belel and tahacco. 

7. AVOID TAKING MEAT, fish, eggs, flesh, < >r drinking toddy or 
arrack or any other intoxicant. 

8. TAKE BATH and wear clean clothes before you enter the shrine. 

9. AVOID RUSHING in for darsanam and take your cliance in the 
Queue and allow chance for every one. 

10. AVOID LOUD CONVERSATION or demonstration which would 
derogate the solemnity of worship. 

11. RESPECT AND PROMOTE the sentiments of pilgrims. 

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead 
you in the performance of your vows and disposal of offerings' 

13. GIVE YOUR OFFERINGS in the Temple Office and demand 
receipts. 

14. DEPOSIT ALL YOUR Hundi offerings in the Hundi or Koppera 
, at the Ban gam Vakili or Golden gate. Otherwise your vows 

will not be fulfilled. 

15. ASK FOR AND OBTAIN all information and particulars from 
the Pilgrim Guides, Choultry Superintendents, and Temple 
Managers. They are always at yoitr service. 

16. FORWARD COMPLAINT or suggestion to the Executive Officer, 
T. T. Devasthanams for action and it would he promptly 
attended to 

. Contributions oj articles not mart than a foolscap page of typewritten 
matter in English on Sree Venkateswara and the experiences of the 
YATHRA will be gratefully accepeted by -the EDITOR Jrom the 
devotees and pilgrims to Tirumala. The articles are not returnable. 
The Editor reserves the ttght to include, alter, modify or reject them 
as time and space will permit. 



SKEE VENKATESWARASWAMI VAR1 TEMPLE, TIRUMALA. 

ARJITAMS SCHEDULE 

Rs. Rs. 

Harathi each ... 1 

(i) DARSANAMS. 

1 Thomalaseva ... 13 4. Pulangi .... 1 

2, Arcbana ... 7 5, Abhishekam ... 1 

3, Ekantaseva ... 13 

Note: For (1) and (3) five persons will be admitted for each ticket ; atid 
for (2) ouly four persons for each ticket ; and for {<)) and (5) 
admission is for each ticket holder only. 

(u) SEVAS. Rs. Rs. 

1. Am a n Iran u I sa vain ... 100 7. Japhara Vessel 65 

2. Pulangi ... 60 8. Sahasrakalasa 

3. Abhishekam ,,. 450 Ahhishekam ... 1500 

4. Gambhura Vessel . 250 9, ! iruppavada-Fuli ... 2000 

5. Civet Vessel , 85 tO. Tiruppavada-Partial . 1000 

6. Musk Vessel 50 11. Abhisheka Kovil Alvar. 500 

Note : (I) 10 persons will be admitted during the services of i hotnala 
and Archana in the morning, and for Ekautha Seva during the 
night for the day. They will also be given Pongali prasadam 
in the noon and DoSalu in the night after Nivedana. One 
Rupee has to be paid for Datham additionally. 

(2) During this service, 10 persons are admitted for Darsanam. 

(3) to (7) For all these sevas only 10 peiscms are admitted for Abhi- 
sheka Samauulu will be given in the hands of the party for 
being taken into the Bangaru Vakili with the procession: for 
other items 4 to 7, the particular items only will be given in the 
hands of the party for similar purposes. Sri vari Prasadamsof 
Tittham Chandanam and Sree Padarenu will be given. 

(P) t*.- (11) These are a day's function each and the party will be 
given prasadams. Vada Laddu, Apparn, Dosai etc., besides 
Vastra Bahumauam at the end of the functions. 

GENERA.X,: Additional one Rupee has to be paid for Dattain and Harathi 
purposes as per custom as occasions demand. 

(iii) UTSAVAMS. Rs. . Rs. 

1. Vasantotsavam ... 2000 Big Sesha ., 62 

2. Brahmotsavam 1st Cl. 1500 Sarvabhxipala ., 62 

2nd ,, 750 Suryaprabha ... 62 

3. Kalyanotsavam ... 500 Pall aid ... 62 

4. Vabanaseva with dia- Silver Garuda ... 32 
mond coat-of mail Chinna Sesha . 32 
Kalpavriksha <r Chandraprabha ... 32 
Sarvabhupala. ., 72 Elephant ... 23 



42 T, T. D. MONTHLY BULLETIN 

Rs. Rs 

5. Vabanaseva wi th on t Horse Valianarn ... 33 

diamond coat-of-mail. Lion ,, ... 32 

Goldoa Garuda ... 62 Swan . 3* 

Kalpavriksha ,,. 62 Silver Tiruchi 32 

Note: (1) Vasantotsavam: Conducted for ten days or lesser number of 

days as per the convenience of the party. Vastra Bahuinanam, 

Chandanam and Sree Padarenu etc., will be given to the party. 

(2) Brahmotsavam : For 1st Class. 20 persons and 10 persons for 
the second class of Brahmotsavam will be admitted forTomala 
Seva, Archana and night E)kantha Seva, each day of the 
performance of the Utsavam which may be conducted for 8 
days or a lesser no according to the convenience of the party. 
Pongal and Dosalu will be given to the party on days of the 
Utsavam. At the end, Vastra Bahumanam Sree Vari Prasa- 
dams of Sandal and Sreepadarenu will be given. 

(3) Celebration of marriage; At the close of the function Vastra 
Bahumanam, Thirtham, Chandanam, Sree Padarenu etc.. prasa- 
danis will be given as per mamool besides Laddu, Vadas 
Appams, Dosalu and fopd prasadams. 

(4) The Vahanam Sevas: Besides the payment of the schedule 
rates, the worshipper is bound to pay Re. I/- for each Vaha- 
nam additional for IHarathi. One Vada or one Manoharam will 
be given to the Grihastha for each Utsavam. 

, : Additional one Rupee has to be paid for Dattam and Harathi 
purposes as per custom as occasions demand. 



(iv) 


FOOD OFFERINGS. 


Rs 






Rs. 


1. 


Dadhyodan 


55 


5. 


Sakarbath 


210 


2. 


Pulihora 


60 


6. 


Kesaribath 


125 


3 


Pongali , . 


70 


7. 


Payasam 


80 


4. 


Sakkarapongali 


80 


8. 


Sira 


160 


Note :~- Prasadaras will be given to the party after Nivedanam. 


(v) 


PALLU OFFERINGS. 


Rs 






Rs. - 


1. 


Laddu 


125 


7. 


Sukheelu 


60 


2. 


Vsda ;, 


80 


8. 


Manoharam 


70 


3. 


Poll 


45 


9. 


Jilebi .. 


125 


4. 


Dosa 


50 


10. 


Ukaya Chatni, (the fruit 




5 


Appam 


60 




must be supplied by 




6. 


Tenatola 


55 




the pilgrim) 


5 



Note:Foi each of the offerings, SO Paniyarams will be given to the 
Grihastha who pays for it. 



SYMPOSIUM OF HINDU WORSHIPS. 

Karma, Gnana and Bhaktl taught in the 

Upanishads and the Scriptures. 
K. Srinivasan, P. R.O., Southern Railway. 

ff N the Isavasya Upanishad, karma is taught and also gnana. 
In the first two sentences of this Upanishad both Gnana 
and Karma are taught. 



Whatever there is changeful in this ephemeral world all 
that must be enveloped by the Lord. By this renunciation 
support yourself. Do not covet the wealth of anyone. 



Only performing scripture-ordained works, should one 
desire to live a hundred years. Thus, and in no other way, can 
you be free from the taint of evil deeds, as long as you are fond 
of your human life. 

This Upanishad lays down two paths for spiritual aspirants 
one for the Gnanins or those who are the exclusive adherents of 
the path of knowledge, and the other for those who have not 
attained the necessary internal development needed to renounce 
desires and adopt that exalted way. The rest of the Upanishad 
has in view all other persons who are bound to the world by 
the desire to enjoy it. These men who are attracted by the 
things of the world, worship God as a Person with the aim of 
securing through His grace worldly happiness and spiritual bliss. 

Once the Mahratta emperor Sivaji was asked by his Guru 
Ramdas who rules the Maharatta empire. Sivaji replied that 
he ruled the Maharatta empire. Ramdas took Sivaji to a hill 
and showed how toads got drinking water though inside the 
hill and asked Sivaji who made provision for the toads. Sivaji 
said god provided the Toads with food and water. Ramdas 
thus said to have taught Sivaji that he must surrender Ahamkara 
and Mamakara. This Upanishad teaches a similar lesson. 

In the Taitreya Upanishad, some emphasis is laid on 
Karma, in the performance of ones duty or it may be called 

4 



44 T. T. D. MONTHLY BULLETIN 

Charter of Duties of the Grihasta and for all those who are 
leading the householder's life. 



Honour thy mother ; honour thy father, thy preceptor thy 
guests etc. 



Dont's : One should not abandon truth justice pious deeds 
welfare prayers to the gods. 

In the Mandukya Upanishad, the highest Guana is taught. 

3|?OT^&M^^*I^^ I 

The supreme being cannot be seen argued about, formless 
cannot be comprehended and the only (self) Atma pervading 
the Universe. 

In the Tripatviboothinarayanoupanishad, which is the 
54th from among the 120 Upanishads, it may be said that 
Bhakti to Lord Vishnu is taught. 



Sri Ramanuja's introduction to Gita is an example of 
Bhakti. 






The Lord of Wealth, the single seat of all auspiciousness, 
opposite of. all undesirable unauspiciousness, form of pure bliss 



45 

identical with unlimited knowledge, different from all objects 
other than His own ; the extensive ocean of collections of all 
innumerable auspicious qualities like the transcendental know- 
ledge which is primary and limitless, strength, overlordship 
valiance, force and lusture. 



Sri Ramanujacharya's introduction to Gita. 

In order to give an idea of Saguna Brahman there are 
splendid descriptions given in this work in order to enable 
Upasana and concentration. For instance : 



Manifesting his transcendental physical charms and qualities 
and qualifications like tenderness, brings forth to light the 
doctrine of supreme devotion as developed through Gnana and 
Karma (Knowledge and Sastric duty) pertaining to himself as 
enunciated in the Upanishads as the sole instrument of emanci- 
pation which is in the nature of the final ambition in the 
human values of life, under the pretext of encouraing the sons 
of Pandu in the battle. 

In the Rahasyatrayasara, Vedanta Desika refers to Bhakti 
discriminate knowledge is taught. 



n 

The God Hayagriva is the object of Upasana by Vedanta 
Desika the author of Rahasratrayasara and with all the espride- 
corps for the love of the platoon called Sri Vaishnava society 
this sloka was written as a dedication to Lord Hayagriva. 
Visishtadvaita Acharyas are fed up with the discussion of 
Karma and Gnana. There are those who are attracted by the 



46 



T. T. D. MONTHLY BULLETIN 



things of the world, follow the householders path and those 
who aspire for prosperity in this life and emancipation there- 
after. But the Gnanis are those who follow the Brahma marga 
are the adherents of the path of knowledge and have attained 
the necessary internal development needed to renounce desire. 

Among the Upanishads, the Sandilya Upanishad is one 
which contains discourses on karma, gnana, and bhakti all 
aspects referred to together with Yoga. Yama, Niyama which 
forms two of the eight angas of Yoga contains a code of 
ethical conduct, devotion and discriminate knowledge. 



fifi 3 f?ro n 

Non-killing, truth, faith, celibacy, charitableness, patience, 
bravery, modestation in eating, cleanliness, penance, content- 
ment, good faith, almsgiving, pooja as enjoined in the 
scriptures, determination, listening to scriptures being taught, 
japas, observance of vows are necessary preliminary for Yoga. 

When Narada asked Brahma to instruct him about the 
type of wisdom which makes one realize the truth of the Spirit, 
the essential truth about this universe, as to what its characte- 
ristics are, on what it is supported, by whom it has been 
created, where it ultimately rests, by what power it is ruled 
and what it essentially is, Brahma said : 



Srimad Bhagavata. 

" Narayana is the goal of the Vedas, the gods have 
sprung from the limbs of Narayana, the sacrifices are meant 
to please Narayana and the worlds attained through such 
sacrifices are so many limbs of Narayana's Cosmic Body. 



SYMPOSIUM OF HINDU WORSHIPS 47 

Narayana is the ultimate object of all Yoga (concentration of 
mind) ; all austere penance is intended to propitiate Narayana. 
Ail wisdom is directed towards Narayana and all paths lead 
to Narayana. He is at once the Seer and the Ruler ; though 
immutable. He is all-embracing. It is He who created me; 
and, encouraged by His glance. I evolve this creation." 

3Ftt 



f%fi 



=3 
Srimad Bhagavata Discourse VI. 

The mouth of the Cosmic Being is the birth place of the 
organ of speech as well as of the god of fire the seven Dhatus or 
essential ingredients of His Body are the source of the seven 
Vedic metres and even so His tongue is the source of all kinds 
of food-the food of the gods, the food of the manes and the 
remains of both of the six varieties of taste, as well as of the 
sense of taste and the birth-place of Varuna. 



TO; 



mi ii 



ii 

Srimad Bhagavata Discourse IX, 

That which makes it possible for something inexplicable to 
appear in My Being without any corresponding reality, just like 
the illusion of a second moon, and which obscures My Being 
like the presence of the planet Rahu in the midst of the other 
luminaries, should be regarded as My Maya. Even as the gross 



48 T. T. D. MONTHLY BULLETIN 

elements may be said to have entered all living beings, both 
great and small, after their creation, and they can as well be 
said not to have entered-them, similarly I can be said to have 
entered the bodies of those living beings as their indwelling 
Spirit, and [ can equally be said not to have entered them. 

He (Brahman) has teanscended (1) matter the cause of 
all beings its products 'mahat, ahamkara and the rest, and the 
effect caused by the gun as, satva, rajas and tamas, and He is 
never subject to their influence. His knowledge extends to 
everything undiminished. He is the atma of all ; for whatever 
is within the changing and changeless worlds is pervaded by 
him. His swarupa (substance) is the seat of every auspicious 
thing. He supports all beings with an atom of his power. He 
has a figure that he takes up at his will, that is suitable to 
himself, with the forms that He assumes in avatara He does 
what is good to the whole world. He is the one seat in which 
tapas, bala, aiswarya, gnana virya, sakthi and all other qualities 
are found. All of them are auspicious qualities and their 
excellence cannot be measured. He is superior to all superior 
being. The jivas in the casual condition and the evolved 
condition are his bodies. In his swarupa He cannot be 
perceived and in his avathara He can be perceived. He controls 
all. He sees everything in itself and in its attributes. He is 
seen and attained in meditation. He is one who is free from 
faults, who is pure, who is ever free from imperfections and 
who is ever the same. All his things are his saktis. 

The word Bhagavan is used to note the highest Brahman. 
The syllable ' Bha ' has two meanings : He collects the 
materials needed for creation and that He is bhartha or lord. 
The meaning of the syllable Ga is that he supports and that he 
destroys and cieates. The term Bhaga cannotes the possession 
in full measure of the six qualities Aiswarya, Virya, Yasas 
(repute as the seat of good qualities) sri (objects of enjoyment), 
gnana desirelessness. 

The meaning of the syllable Va is that all beings abide in 
Him who has all beings as his bodies, and who is the atma of 
all and that he abides in all beings. The word Bhagvan can- 
notes one that has in ful measure the six qualities Gnana Sakti, 
bala, aiswarya, virya and tapas without undesirable qualities. 



SYMPOSIUM OF HINDU WORSHIP 49 

Thus the noble word Bhagwan denotes Vasudeva the highest 
Brahman ; it does not denote anyone else. The word both by 
its etimology and by well established usage denotes Him. 

(To be continued) 



TIRUMALA-TJRUPATI DEVASTHANAMS 
INFORMATION SERVICES 

at 19 Royapettah High Road, MADRAS 14 

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road, 

HYDERABAD (DECCAN) 

at 14 Jaya Road, Bambalapitiya, COLOMBO 4. (CEYLON) 

at Sri Venkataramana Temple, MANGALORE (s. CANARA) 

at Venlcatesh Mandir, No. 80-84, Fanaswadi BOMBAY 2 

at Sri Venkateswara Terriple, Brahmin Street, VI JAYA WAD A-l 
at Silver Jubili Park Road, BANGALORE-2. 

Serve the pilgrims and the public guide the 
devotees in regard to the performance of vows to 
Sri Venkateswara. Arrange transport and accom- 
modation facilities at Tirupati & Tirumala. Sell 
Devasthanam Publications, religious and guide- 
books and Sri Venkateswara pictures at cost price. 

AWAIT OPENING SHORTLY OF 

FURTHER INFORMATION CENTRES 
AT MADURA, DELHI, CALCUTTA and other places 



A REQUEST. 

The pilgrims are requested to be present at the time 
of PABAKAMANI assortment of offerings of coins etc., 
received in the Hundi or Koppera conducted in Sri Varu's 
Tirumala, in the afternoons usually at the time of 
Temple, DHAKMA DARSANAM. 



50 T. T. D. MONTHLY BULLETIN 

Religious lectures held during the month of August 1957 
T. T. Devasthanams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

Date Discourses given by Subjects 

3-8-57 Sri Vedala Tiruvengala Chad SRI VENKATACHALA 

MAHATMYAM 

10-8-57 Sri Parsa Venkateswara Rao do. 

17-8-57 Sri Kalluri V.S. Deeksbithulu NARAYANIYAM 

24-8-57 Sri G. Venkateswara SUBADHRA KALYANAM 

Bhagavathar (Harikatha) 

31-8-57 Sri Malladi Dakshinamoorthy BHAKTHIYOGAMU 
Sastri 

19, Royapettah High Road, Madras 14. 

3-8-57 Sri Swami Venkateswarananda ALWAR AMUDU 

10-8-57 Sri V. Kannia Pantulu BAKTHI SAMRAJYAM 

Ramadasu 

17-8-57 Dr. K. Vaidyanathan M.A., ph.D. BHADRACHALA 

RAMADOSS 
24-8-57 Sri K. Rajagopala Rao B.A. SRINIVASASA KALYANAM 

31-8-57 Sri Odayalur R?jagopala KANNAPPA NAYANAR 

Sarma (HARIKATHA KALAKESHAPAM) 



(Continued from Cover Page) 

22 Sri K. Veerabhadra Rao. E. Godavari. Kalyanotsavam 500 

23 ,, T. Seshag,iri Rao, Hassan. do. 500 

24 ,, T. Subrayapuranika, Hassan, do. 500 
H ., S. Krishtiamiarthy, Madras-2. do. 500 

27 Smt. S. R. Subbalaxmiammal, Sing,anallur. II Cl, Brah. 750 

28 NotKmal Gulab Devi, Gomka, II Cl. Brah- 750 
" ' Kalyanotsavam 500 

31 Sri Kundan Sinfeh. Contractor, Godipura. I Cl Brah. 1,500 
,, Koka Laxmatia Rao, Kambarupalli, K. Utsavam. 500 



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95od6 cS'a^ odrerf-a^ss^d 53-33^ 



AN OPPORTUNITY 

Tirupati Devasthanams are taking up the works of 
Regilding of tfee Ananda Nilaya Vimanam 

of Sri Venkateswaraswami Varu at Tirumala. 
Bhaktas are requested to contribute Gold & Money 
and associate themselves in the Kainkaryams. Contri- 
butions may be sent to the Executive Officer, Tirumala- 
Tirupati Devasthanams, Tirupati, S.I.' 



List f Grihasthas who performed special Arjitham sevas 
during August, 1957 In Sri Venkateswara Temple, Tirumala. 

Date Name and Address. Sevas. -n 

2 Sri G. Venkata Reddy, Kothapeta, Kalyanotsavam 500 
,, ., P. Panduran&aswamy, Pathikonda. do. 500 

3 Vachalarthodi, Maclhyn Pradesh. IIC1. Brah. 750 
,, ., Y, Ramakrishna Prasad, Madras. Kalyanotsavam 500 
,, ,, S.V. Ananthaiah CKetty, Chinthamani. do. 500 

4 ,, K. Narayana CKetty, Lakkanapalli. do. 500 
,, ,, Late R. Doddjmani anera. Tirumala. do. 500 
6 ,, J. S. Govindappa, Hospet. do. 500 
,, Ch. Raja&opal Rao, Hyderabad. do. 500 
9 ,, B. Venkatrajaiah, Hyderabad. do. 500 
,, ,, Gopikishanji Afearwal. Tamsar, N. Kanaka 50 
,, ,, Kasetty Haridasalu, Bangalore. Kalyanotsavam 500 
,, ,, Yethuraja Pillai. Serai, Tanjore Dt. do. 500 

10 Smt. Vijayalakshrni, Mysore. do. 500 

,, Sri A. R. Govindaswami, Devanfeere. II Cl. Brah. 750 

13 ,, T. Venkatraman, Madras. Kalyanotsavam 500 

14 ,, S.K.Thrivikrama Rao, Kappam do. 500 

15 ,, C. NarayaiTaswami Pillai, Nellore. do. 500 
K. K. S. M. Srinivasan, Palakari. do. 500 
,, ,, C. Munaswamiappa, Alapana Halli. do. 500 
i, ,, Basappa, Alapana Halli. do. 500 
,, ,. B.B. Santhanafeop.il Chetty, Coimbatore. do. 500 
it ij V. Vedanthachary, Madras-4. do. 500 
,, ,, K. P. Narasimham, Madras. do. 500 

16 ,, P. Bashyam lyenfear, Villupuram. do. 500 
B.B, Santhanafeopal Chetty, Coimbatore. II Cl. Brali. 750 
,, Smt. Andalamma, Onfeole. Kalyanotsavam. 500 

17 Sri C. Jayaramula Naidti, Pondichery. N. Kanaka 1,000 

19 ,, R. Rajendra Rao, Masulipatnam. Kalyanotsavam 500 
,, ,, T. Srivaram Moorthy, Chilakalurpet. do. 500 
., ,, T. Thammanna, Mysore. do, 500 
,, ., N. V. Sankara Rao Naidu, Vijayawada. do, 500 

20 Smt. Narayanakumari, Mahabubnafear. II Cl. Brah. 750 
,, Sri M. Saraiah, Golla Mamidada. Kalyanotsavam 500 
,, ,, P.V, Ramakrishnasastry. Machilipatiiam. do. 500 

22 ,, R. K. Venkatrama Sastry, Mysore. 2 N. Kanaka 1,975 

M. Govindaraju Chetty, Salem. II Cl. Brah. 750 

(Continued at Pane 50) 



Annual Subscript^ 
Re. uly 



23 9 57 Mahalaya Amavasya. 

25 -9 57 Tirumala Sri Venkateswara Swami Vari Brahmotsavam 

Dvajarohanam 

29957 M GARUDA Seva. 

3-1057 ,, Rathotsvaana. 

22-1057 Tirumala Sri Vari Deepavali AslSianam. 

4 11 57 Tirumala Kaisikadvadesi Asthaisana 

Chakrathirtha Mukkoti, 

7 1157 Chandra Grahanam. 



Tirumala-Tirupati Sri Venkateswaraswamy Van 
BRAHMOTSAVA IROGRAM]MK 

249 1957 to 3101957 



Date. 



Morning Festival. 



Night Festival. 



24-9-57 
25-9-57 

26-9-57 
27-9-57 
28-9-57 



29-9-57 



30-9-57 

1-10-57 
2-10-57 



3- 1O-57 



Dhwajarofaanam. 
Chinna Sesha Vahanam. 
Simha Vahanam. 
Kalpa Vriksha Vahanana. 

Mohini Avatharotsavam in 

palanquin. 
Hanumantha Vahanana, in the 

evening Vasanthotsavam. 



Rathotsavam 

Pnllaki JJtsavam, Tiruchi 
Utsavaiii and Teerthavari, 



Ankurarpanam-Senadhi 

path! .Utsavam. 
Pedda Sesha Vahanarn. 

Hamsa Vahanam. 
Muthu Pandali. 
Sarvabhoopala Vatanara. 

Garudotsavam with 

Lakshmifiaram. 
Gajavahanam. 

Chandraprabha Vahanam. 
Asva (Horse) Vahanam 
Avarolbiana-Triclii Utsa- 



Printed at T.T.D. Press, Tirapati and published by Sri C. Anna Rao, B.A. 
Executive Officer, Tirumala-Tirupati Devasthanams.Tirunfiti Q-P-S7. 




Vol. VIII 

nda Nilaya 
imanarn 
>de of joy. 
vation work 
gold guilted 
plates. 

PROKSHANA 

jlart about 

last week 
his month. 



OCTOBER 1957 



No. 10 





PARTICULARS ABOUT TIRUMALA. 
GENERAL : Height 2820 Feel above sea level. 
Temperature : Maximum 94 Minimum 60 C 
Rainfall 40"-- Population : 4000. 



INCOME FROM TEMPLES FOR AUGUST 1957 

Rs. nP. 

1 Sri Yenkateswaraswami Temple, Tirumaia 2,82,862 94 

2 Sri Padmavathiamma Temple, Tiruchanur 1,504 4^ 
3. Sri Govindarajaswami Temple,. Tirupati 3,345 23 

4 Sri Kothandaratnaswami Temple, Tirupati 336 70 

5 Sri Kapiieswaraswamt Temple, Tirupati 312 03 

Total 2,88,361 ~36 



PILGRIM PARTICULARS 

SEPTEMBER, !<J57 

Numbr of pilgrims, accom- I at Tirupati 63,517 

modated in the dhoultries t 
In the month: 1 at Tirumaia - 39,516 

Number of pilgrims, who availed [ Adults -- 74.370 

T.T.D. 'I RANSPORT FACILITIES I 
to Tirumaia in the month : [Children 2,Q98 



'5. 3. 9. 



Vol. VIII OCTOBER 1957 No. 10 



CllfllHE annual Brahrnotsavam of Sri Venkateswaraswami Varu 

Jls was conducted for a period of nine days from 25-9-57 to 
3-10-57 at Tirumala with all the usual pomp and glory. 
Elaborate arrangements for pandal, lighting, sanitary and other 
conveniences were made and provided for the thousands of 
pilgrims, who gathered for the darsan of the Lord during the 
festival. Sri [vtalayappaswami .Varu, the processional deity 
adorned the several vahanams scheduled for the festival and gave 
darsan to the Bakthas. Every evening just before the commence- 
ment of the Vahanam festival, there was the Unjal se-va in the 
beautifully decorated and illumined pandal just in front of the 
Dhvajasthambham, when the devotees were entertained to the 
darsan of the Lord and the melodious Nudaswaram Kacheri, 
The timely conduct of the processions added grace to the 
occasion. 

There was the Dharmi dirsanam of the Maolavarlu during 
the festival every day from 8 A.M. to 2 P.M. when thousands of 
the devotees had darsanam. The queue arrangements provided 
easy and convenient darsanam of the Lord to one and all of the 
pilgrims during the long interval. The scouts and others deputed 
for the festival rendered excellent services. V id wan Veeruswami 
Pillai entertained the devotees with his sweet and melodious 
nadaswaram music. 

The Garudotsavam of the Lord Ven1<ateswara took place 
on the 5th day of the festival. The umbrellas from Madras 
arrived in time for the commencement of the procession. The 
sky was clear and bright and everything bore a festive air. 

The Rathotsavam the dragging of the Ratham or Car was 
commenced at the scheduled hour on 2nd October 1957 ; and 
there was trouble at 3 places, while dragging in the mada streets 
round the temple. The Ratham was brought' to it place at 
about 8-30 P.M. in the night. The other functions of the day 



4 T. T. D. MONTHLY BULLETIN 

were carried on as usual and the next day functions commenced 
at the scheduled time. 

There were continuous Purana Ktlakshepams on all the 
days of the festival by Srimans Vidwan T. K. V. N. Sudarsana- 
chariar, N. S. Rajagopalachari and Someswara Sarma, in 
Telugu, Tamil and Hindi languages. Sri Venkatachala Mahat- 
.myam was the theme of the Kalakshepams. Religions discourses 
were given by Sriman K. Thiruvenkaiachari, Bangalore; Mysore 
Asthana Vidwan Deekshacar, Sriman Narasimhachari, Vidwan 
Ahobilamutt, Sri T. K. V. N. Sudarsanachari, Sriman K. K. 
Yamuna'chari ; R. S. Krishnaswami ganapattigal, and others. 

Sri Venkatesa Bhakta Samajam of Thattipuru, Eluru led 
by Sri Sitaramdoss garu, conducted bhajan recitals for three 
days during the festival. 

Sriman Madabushi Srinivasachari of Chittoor, gave perfor- 
mances of Sri Ramayana ganamu & Ashtapathi ; while Master 
Rajagopalan, and his sister-in-law entertained with a musical 
concert. 

Religious lectures held during the month of September 1957 
T. T, Devasthanams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

Date 'Discourses given by Subjects 

7-9-57 Smt. A. K. Kamalammal Music CONCERT 

14-<9-57 Sri Yaswantha Sinha MANASA-SAROVARA 

. " YATRA VISESHAMULU 

21-9-57 Sri Sishta Subba Rao GITA-RAHASYAM 

25-to Sriman Santhana SRI VENKATACHALA 

3-10-57 G.opalacharya KSHETRA VISESHAMULU 

,19, Royapettah High Road, Madras 14. 

7-9-57 Sri Ethiraja Ramanuja .Swamigal RAMAYANA SARAM 
14-9-57 Sri Swami Venkateswarananda A^WAR AMUDU 

21-9-57 Dr. K. Vaidyanathan, M.A.^h.D., BHAKTHA . 

PUR AND ARA DAS 

28-9-57 Sri V.T. R^ngaswami lyengar ANOULIYA PRADANAM 



THE SACRED NAMES OF LORD SRINIVASA. 
Sri T. K. Gopalaswami Aiyangar, M.A. ~w~. 



q?T: (57) 
(Kumaradharika vasa skandabhislua pradaya namah), 

Sut render itnto Lord Srin'tvasa who accomplished the 
desired object of God Skanda who resided on 

the bank of Kumcradhara. 
epithet of Lord Srinivasa is noteworthy in that it 

brings to light the details in respect of the important 
Tirtha on the holy hill named Kumaradhara. In the annals of' 
the temple, this thirtha is held on high esteem on Mfisimakham 
day of the year and certain formalities are observed at the 
Tirtha even to-day subsequent to some' special observances in 
His holy shrine. That day is styled as Kumaradhara Mukkoti 
like the Mukkoti Dvadasi Day at the Svamipushkarini in the 
month of Dhanus. Three versions are found narrated in the 
Markandeya and the Padmapuranas, of which two are directly 
applicable to Kumara or Kumaraswami and the other bears 
reference to an episode related to an old brahmin who under 
certain conditions was metemorphosed into a young boy, 
(Kumara) by the Lord's mercy. 

The importance of Kumaradhara Tirtha was dealt with 
incidentally in connection with the commentary on the ninth 
epithet of the Lord namely ^w.^I^T^qr^r ST^T: and therein 
of the versions relating to the successful attempt to extinguish 
the sin of Brahmanicide (Brahmahatya) by Kumara was 
elaborately dealt with. The other version bea-ring reference to 
Kumarasvamin- as narrated in the Padmapurana deals with 
Skanda's acquisition of physical strength which was conferred 
upon him by the Lord at the time when he had to face the 
demons' as a commander of the celestial force. The purana 
states thus. 




T. T. D. MO.NTHLY BULLETIN 



TOT cf 

[H SIM 



fir^isr 



'(TRT. 3. ~ 24th Adhyeya) 

The third version relating to a Brahmin is nanated in the 
Markandeya Parana itself. A Brahmin who grew considerably 
old to take up to the practice of penance and deeply sunk in 
poverty throughout his life realised that he could as well put 
an end to his life rather than suffering acute pecuniary 
difficulties to maintain the -family. He reflected that without 
happiness here for want of wealth and without felicity hereafter 
for want of merits, his life was a sheer waste. So he abandoned 
his wife and children, repaired to the Sesha hill and desperate 
of his life, rushed to a decision to let fall his body down from 
the summit of a hill and die. So He climbed the Venkata hill, 
resolutely, stationed himself on a precipice and loudly shouted 
thus. "Oh Gods! Vishnu, Brahma, Rudra, Moon, Sun, 
Asvins, you, all listen to my voice who am sunk in poverty and 
distressed partly on account of poverty and partly owing to 
senility, my life has become sterile and a sheer waste. Un- 
doubtedly, / shall fall, I shall fall and I shall fall. 



Lord Srinivasa hearing the loud distressed voice of the 
brahmin assumed the guise of a prince, rushed to the spot 
shouting in return to refrain from the rash deed by raising his 
hands at a distance. He approached and appealed to his good 
sense thus. "Fall from a preciepice Cbhrgupatana) is strictly 
prohibited by the S.astras, and -subsequently it is fraught with 



THE SACRED NAMES OF LORD SRINIVASA 7. 

more miserable consequences than the present miseries. Hence 
stop them from this thought-less action 



Then the old brahmin beholding the prince got down the 
hill and sought refuge in Him to protect his family and children. 
The Lord mercifully instructed him to follow Him implicitly. 
He led him towards the North of Papanasa Tirtha, showed Him 
a water spot and asked him to take a plunge in it and assured 
him all relief from miseries. ( ^^R? cRJ %vIT ''cRsRpT "-RW^RT ) 

By the time the old brahmin plunged desp into the waters and 
looked aloft for the prince, the Lord disappeared and to his 
great surprise he found himself metamorphosed into a young boy 
with all juvenile vigour. There arose suddenly an incorporeal 
voice reveaing the truth J.hat the person who led Him. was no he 
thai should other than Lord Venkatanatha and intimated ulti- 
mately return to his place, meet his family and children and that 
with his nevy body he should practice Dharma and accumulate 
good merits apart from enjoying prosperity. ( 



He advised him to observe all Vedic rites uttering at every 
stage " May Lord Venkatesa be pleased by this action " 
(^t%l^T. Sft^n/q^lRT ^-^35^^:) Immediately all the Gods, 
who witnessed the marvellous incidents assembled there and 
appositely designated that water spot as Kumaradhara by reason 
of its potent power to confer boyhood and prosperity to an old 
brahmin. 



Thus it is obvious that Kumaradhara which became sacred 
under the above stated conditions was resorted to by 
Subrahmanya who ultimately, succeeded in wiping off the sin of 
brahmamci.de (brahmahatya) consequent upon his killing of 
Demon Taraka. Hence it can be conceded that by Lord 
Srinivasa's grace, God Skanda succeeded in his mission to 
extinguish his sins, consequent upon his residence in the vicinity 
of Kumaradhara Tirtha. 

(To be continued) 



8 T. T. D. MONTHLY BULLETIN 

CAUTION 

1. Please REMEMBER that 'lirumalai Hill is a very sacred place and 
Sree Venkateswara, a powerful force. 

2. Please RESPECT ancient customs and established usages, when 
you are on the Hills. 

3. WEAR NO BOOTS OR SHOES a sort of penance. The Hill area is 
considered holy. 

4. WEAR NO FLOWERS all flowers are fur God only. 

5. AVOID SMOKING, or carrying any article for smoking, 

6. AVOID SPITTING, chewing betel and. tabacco. 

7. AVOID TAKING MEAT, fish, eggs, flesh, or drinking toddy or 
arrack dr any other intoxicant. 

8. TAKE BATH and wear clean clothes before you enter the shrine 

9. AVOID RUSHING in for darsanam and take your cliance in the 
Queue and allow chance for every one. 

10. AVOID LOUD CONVERSATION or demonstration which would 
derogate the solemnity of worship. . 

11. RESPECT AND PROMOTE (he sentiments of pilgrims. 

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead 
you in the performance of your vows and disposal of offerings' 

13. GIVE YOUR OFFERINGS in the I emple Office and demand 
receipts. ; 

14. DEPOSIT ALL YOUR Hundi offerings in the Hundi or Koppera 
at the Bangaru Vakili or Golden gate. Otherwise your vows 
will not be fulfilled. 

15. ASK FOR AND OBTAIN all information and particulars from 
the Pilgrim Guides, Choultry Superintendents, and Temple 
Managers. They are always at your service. 

16 FORWARD COMPLAINT or suggestion to the Executive Officer, 
T. T. Devasthanams for action and il would be promptly 
attended to. 

N.&. Contributions of a* tides not more than a foolscap page of typewritten 
matter ln English on Sree Venkateswara and the experiences of the 
YATHRA will be^ gratefully accepetea by the EDITOR from the 
- devotees and pilgrims to Tirumala. ' -The articles are not returnable 
The Editor reserves the right to include, alter, modify or reject them 
as time and space will permit. 



OM OM OM 

SRI SAT BABA'S MAHA SAMADHT DAY 
Sri Sai Baba Baktha Kesavaiah 

Message given to the devotees by Swami Kesavaiahji on the 

occasion of the Maha Samadhi Celebration at Sai 

Nialayam, Shenoy Nagar, Madras-30 

on 3rd October 1957. 

OD appears in the form of man from time to time in all 
climes when mankind needs His help and immediate, 
guidance. The Great Saints are incarnations of God. Sri 
Sai Baba, is a great Saint the very embodiment of Divinity. ' 

This day thirty nine years ago our Baba shuffled off his 
mortal coil. But his spirit is with us ever guarding us against 
evils of all kinds evils generated by one's own evil deeds as 
well as those directed against one by others. Sri Sai Baba in 
his boundless mercy and love comforts and cheers up the 
devotees by saying "WHY SHOULD YOU FEAR WHEN 
I AM HERE?" 

Sai Baba of Shirdi is held in the highest veneration by 
millions of people throughout India. He said that the greatest 
achievement worth striving for with all our might and main is 
to become one like God. That is freedom and that is salvation. 
By his profound spiritual life, ascetic simplicity and enduring 
grace and charm he exerted a dominating influence on those 
/around him and the same influence is exercised over a vast circle 
of devotees even to-day. 

From his tomb he assures the devotees: "My tomb will 
speak and move with those who make me their refuge.** 
] Devotees seeking employment, progeny, wealth, cure of 
diseases, happiness, peace of mind etc., flocked to him in large 
numbers. Baba conferred on them temporal benefits and led 
them on ultimately to spiritual bliss through the path of truth 
and righteousness. 

The great Saint of Shirdi was meek and simple as a child 
and proclaimed that he was the. servant of his devotees. Like 
a Fakir he lived on the alms begged by him, though he could 
have lived a princely life. He insisted on giving alms politely 
without treating the beggars with contempt. Money gnd gifts 
of all kinds, poured forth at Baba's feet 'which would have made 
him- a Maharaja. Whatever he had received, he distributed. 
At the time of his Samadhi there was only Rs. 16 left. He 



10 T. T. D. MONTHLY BULLETIN 

used to say : " The more we give to the needy, the more we 
get. Help should be given irrespective of caste, creed or 
colour." " 

Sri Sai Baba was a spiritual teacher of Incomparable 
--excellence. His teachings have a universal appeal. He empha- 
sised the universality of God. The voice of prayer raised by 
various religions reach the self same God. 

Let us recall to- our mind the teachings of Baba on this 
auspicious occasion and try to practise them for ever : 

1 " Give food to the hungry, water to the thirsty and clothes 
to the naked. God will be pleased with such service. Do not 
be rude to people .by barking at them. Bear with others' 
reproach. Speak only gentle words. This is the way to 
happiness. Keep on to your righteous course and remain calm 
'and collected even if the world turns topsy-turvy." 

As Lord Krishna taught in the Gita that the easiest way to 
attain Him is to surrender everything to Him leaving all idea of 
' I'. Sri Sai Baba repeatedly impressed on all His devotees the 
importance af self-surrender and trust in the Guru, who is 
father, mother and God. Many were benefited by this teaching 
arid those who trusted sincerely in the Lord's help never failed 
no get it. 

May Sai Ram shower His blessings on all ! I fervently 
pray that the people of our country and the world should tread', 
the golden path of eternal truth, boundless love and enduring 
'peace so nobly exemplified in Baba's glorious life of pristine 
purity, compassion towards all and graceful simplicity. May 
His blessings rest on us. 

OM SHANTI ! SHANTI ! ! SHANTI ! ! ; 

(Continued from Caver Page) 

26 Sri J.2ia Dass KTaeraj, Bombay. II Cl. Brali/ 750 

27 G. Govitidalal, NattdKed. do. 750 
., ,, Gajanairtsreeram, Na-ndlved. do. 750 

2,8 ,, Govindarao, Naudlied. do. 750 

., S. Su^irappa Chatty, Gatig,anatlii. do. 750 

M M N. Ga-n&abaS' Kotalwar, Latlrur. do. 750 

^9 G. V. M. Patlai, Hyderabad. I Cl. Brah. 1,500 

?0 Narayanalal Perarrvimill Laliotx, Kalyarrntsavam & 

Gulbur^a. S. Kalasabhisliekam 2..000 



SYMPOSIUM OF HINDU WORSHIPS. 
Karma, Gnana and Bhakti taught 

in the Scriptures. 
K. Srinivasan, P.R.O., Southern Railway. 

fN.the Bhagavata we are taught that Karma must find its 
consummation in Bhakti and that Karma without Bhakti 
is a mere burden in life. 

A description of the aspects of Bhakti is found in the 
famous verse uttered by Prahlada : 



n 

Hearing about Vishnu, singing His Glory, remembering 
Him, serving His feet, worshipping Him, bowing before Him, 
serving Him, being His Comrade, and surrendering one's self 
to Him. 



Real Gnana and Vairagya will always go hand in hand with 
Bhakti. We are taught also that mere worship without love 
and compassion to all beings is of no value. 



: tl 

When a man wants to drink water from a pond, he does 
not think of the large quantity of water in the pond or the uses 
to which he can put the water ; but he is concerned only about 
the water he has to drink to quench his thirst. In the same 
way, a brahmin who studies the Vedas is concerned only with 
the portions', by studying and preaching which, he can attain. 
salvation and not with portions pertaining to all miscellaneous 
matters, 



At no time did I cease to exist 
Nor you nor these princes of men 
Nor shall We cease to be hereafter. 
2 



12 T. T. D. MONTHLY BULLETIN 

This is an important sloka which contains the essence of 
Visishtadvaita philosophy. Jeeva, Prakriti and Purusha are 
different so long as there is no deluge (Pralaya) or Srishti (or 
creation). As Sri Ramanuja interprets man, who has jeeva, is 
trying to transcend Prakriti (nature) and attain Purusha (God). 
During the Pralaya and Srishti, all the three jeeva (embodied 
soul) Prakriti (nature) and Purusha (supreme spirit) are merged. 
This is nearly the philosophy of qualified Monism. 

As referred to by Ralph Waldo Emerson, the world pro- 
ceeds from the same spirit as the body of man. It is a remoter 
and inferior incarnation of God, a projection of God in the 
unconscious. But it differs from the body in one important 
respect. It is not, like that, now subjected to the human will. 
Its serene order is inviolable by us. It is, therefore, to us, the 
present expositor of the divine mind. 

Religion and ethics, which may be fitly called the practice 
of ideas, or the introduction of ideas into life, have an analogous 
effect with all culture. 

Ethics and religion differ herein; that the one is the 

system of human duties commencing from man ;, the .other, 

from God. Religion includes the personality of God; Ethics 
does not. 

Action taught in the Gita. 



"As often as the wavering and unsteady mind runneth 
away, so often reining it in, let him bring it under the control 
of the SELF." 




The Blessed Lord said : 

" O son of Pritha, neither in this world nor in this life to 
come is there destruction 'for him ;. never doth any who worketh 
righteousness, O beloved, tread the.path of woe.'' 



SYMPOSIUM OF HINDU WOBSHIP 13 



" Congenital duty, O son of Kunti, though defective, ought 
not to be abandoned. All undertakings indeed are clouded by 
defects as fire by smoke." 




Which at first is as venom but in the end is as nectar ; that 
pleasure is said to be pure, born of the blissful knowledge of 
the SELF. 

Gn'ana or wisdom. 



As the dweller in the body experienceth, in the body, 
childhood, youth and old age, so passeth he on to another 
body ; the steadfast one grieveth not thereat. 




Verily, in whom unwisdom is destroyed by the wisdom, of 
the SELF, in them wisdom, shining as the sun, reveals the 

Supreme. 



ft tfMsTT ^*IT :<5[^qq ^ cl' 



The delights that are contact-born, they are verily wombs 
of pain, for they have beginning and ending, not in them may 
rejoice the wise. 



jj 

n 



In whatever manner men approach Me, I welcome them, 
for the path men take from every side is Mine, O Partha ! 



.14 T. T. D. MONTHLY BULLETIN 



To those men who worship Me alone, thinking of no other, 
to those, ever harmonious, I bring full security. 




Even the devotees of other Shining Ones who worship full 
of faith, they also worship Me, Q son of Kunti, though contrary 
to the ancient rule. 

' Bhakti or devotion in the Gita. 



He who offereth to Me with devotion a leaf, a flower a 
fruit, water, that I accept from the striving self, offered as it 
is with devotion. 



The difficulty of those whose minds are set on the unmani- 
fested is greater ; for the path of the Unmaiiifested is hard for 
the embodied to reach. 



Abandoning all duties come unto Me alone for shelter; 
sorrow not, I will liberate thee from all sins. 

The Brahma Sutra contains crisp of aphorisms which 
deal mostly with Gnana (Wisdom). 



_ Now (after the attainment of the requisite spiritual quali- 
ty) therefore (as the results obtained by sacrifices etc., 
ephemeral, when as the result of the knowledge of Brahman is 
eternal) the inquiry (into the cool nature) of Brahman (which 



SYMPOSIUM OF HINDU WORSHIPS 15 

is be set with doubts owing to the conflicting views of various 
Schools of philosophy, should be taken up. 



(Brahman is that omniscient, omnipotent) from which 
proceed the origin etc., (i.e., substance and dissolution) of this 
world. 



But the Brahman is to be known only from the scriptures 
and not independently by any other means is established because 
it is the main purport of Vedanta texts. 



Because all Vedanta texts uniformly refer to an intelligent 
principle as the first cause, Brahman is to be taken as that 
cause. 



The all-knowing Brahman alone is the first cause of this 
world because it is so known directly from the Vedas also. 

The Kathopanishad inculcates Bhakti as. embodied in the 
following lines : 



TO ^ |] 

The man who has intelligence for his charioteer and the 
mind as the (well-controlled) rein, he attains the end of the 
journey, that supreme place of Vishnu. 

In order to meditate and have concentration the assistance 
is resorted to Saguna Brahman conception. 



I! 

The Purusha of the size of a thumb dwells within the body. 
He is the lord of the past and the future, and thenceforward 
one fears no more. This is verily that. 



16 T. T. D. MONTHLY BULLETIN 



, The Purusha of the size of a thumb, the lord of the past and 
the future, is like a light without smoke ; he is verily (the same) 
today and tomorrow. This is that. 



(This is a part of Gnana, Bhakti itself leads to Gnana, 
Viragya and Moksha). 

Hundred and one are the nerves of the heart ; of them one 
has extended towards the crown of the head. Going upwards 
by it, man attains immortality ; but others lead in departing 
differently. 



WHAT DOES THE iPll&RSM SAY? 
10957. 



5-sS 



cxao^Sb 



JLiv&s erf t he 



APPAR: THE SAINT OF BEAUTY SPEECH. 
. B. Ramachandra Rao, B. 

SAINT APPAR of Periapuranam is also known as Tiru- 
navakkarasu Nayanar. Appar was born of Vellala 
community at Tiruvanur in Cuddalore District of South India. 
His father was Pugalanar, "the famous man", and his mother 
Mathiniyar, " the sweet woman." The first child of these 
parents was a daughter by name Tilakavathiar and Appar was 
their second child. The parents had named their boy, 
Maruneekiar meaning the remover of darkness. 

The parents married their daughter to a Pallava captain, 
Kaliappagyor. When the latter had been to battle field, he lost 
his life and became a hero. The disconsolate Tilakavathiar 
thereafter devoted her heart and soul to the uplift of her 
younger brother in whom she found the spiritual greatness. She 
became a devotee of Siva. 

Appar had a great longing for the spiritual truths and wa? 
attached to Siva. He therefore travelled in search of Truth and 
when he came to Pataliputra (South Arcot) he studied in a Jain 
monastery and becoming absorbed in Jainism and its character, 
he renounced Saivism and became a Jain. He became a teacher 
and scholar in Jain religion and he was titled Dharmasena by 
the Jain followers. 

But this did not continue long. Appar had a severe attack 
of colic and all the Jain mantras were unable to cure his disease. 
Repetition of Jaina mantras, and making a pateint drink of the 
sacred water from Kamandala was considered efficacious for the 
cure of disease. Appar became discontented and left his Jain 
monastery and went to see his sister who received the brother 
with all fraternal love. She felt at the distress and suffering of 
her brother and gave him sacred ashes (vibhuti) and asked him 
to go to the temple of Veerattaneshwar and pray for His relief. 
Appar obeyed and when he stood before the deity he suddenly 
gained the power of singing and when he sang his first hyrnn he 
felt that the disease in him was giving way. The God had been 
so pleased that he cured him of the disease and called Tiru- 
navakkarasu, the king of beautiful speech. This gave Appar 
the cause for discarding Jainism and lose faith in it. Thence 



18 T. T. D. MONTHLY BULLETIN 

forward he began to extol the superiority of Saivism and he 
became a convert to Saivism. 

At this time Mahendra Varman I was the Pallava Raja. 
He was also known as Gunadharan. He ruled sometime 
between 600 and 630 A.D. Though Hindu by birth he was also 
a convert to Jainisra. The Jains then went to the King and 
complained about Appar's defection from the Jain faith. The 
king was enraged and began to put the Saint to various 
tortures. He ordered that he should be shut up into a lime 
kiln for seven days. When the kiln was opened after seven 
days he came out quite safe and unhurt. The king on hear- 
ing this ordered once again that he should be given food 
mixed with poison. In spite of eating the poison Appar was 
miraculously alive. This infuriated the King and he commanded 
that he should be trampled by rut elephant. To the utter 
wonder of all the elephant did not trample the victim but 
-trampled to death two jains who were with Appar. The King 
was aghast. He was not convinced of the spiritual, greatness of 
Appar but fancied that they were all magic or sorcery. He at 
once finally ordered that he should be thrown to the waves of 
the seated with a heavy stone, so that he would not float but 
meet watery grave. Appar sang a hymn in praise of Lord Siva. 
By this act he did not die but he floated on the sea and 
reached a hamlet off Cuddalore. 

After these miracles of Appar the King became ashamed 
and became a changed man. He realised that the power of 
Siva was unique and from that time he lost his faith in 
Jainistn. He discarded Jainism aud became a convert to 
Saivism. He began to persecute the Jain's destroyed their holy 
places and constructed a temple called Gunadharavichuran. 
The wonderful miracles transformed the mind of the King. 

At. a place called Tingalur in Chola Country there lived 
a pious Brahman by name Apudi Adigal. He beard of the 
greatness and devotion of Tirunavakkarasu. He became so much 
fascinated that he named his child, his housej every household 
article including even the weights and measures, after the name 
of the Saint. He erected a number of water pandals, planted 
many flower gardens and constructed Matts in the name of 
Tirunavakkarasu. It chanced one day that Appar had to pass. 



LIVES OF THE SAINTS 19 

through Tingalur. When he had rested in one of the matts he 
saw to his surprise his name inscribed to it. He desired to see 
the Bhaktha who did so and went to the home of Appudi 
Adigal. The latter received the saint with all hospitality and 
then invited him for a feast on the next day. 

On the day of the entertainment Appudi Adigal's son 
went out to fetch plantain leaf into the garden where he had the 
misfortune of being bitten by a snake. In that condition he 
returned with the leaf and succeeded in just keeping himself 
alive to hand over the leaf to his mother. Appudi Adigal and 
his wife in spite of grief over the loss of their son, they sup- 
pressed it lest the Saint's meal should be delayed, hid the 
corpse and went to invite Appar. When seated before the 
food Appar asked the host to invite his son too. The distressed 
parents did not know what to say or do. They became 
paralysed. By his superior intellect the Saint discovered the 
event, and asked Appudi Adigal to take him to the corpse. 
Before the dead body Appar sang such a glorious hymn glori- 
fying the Lord and sought his protection, and brought it 
back to life. The joy of Appudi Adigal and his wife knew no 
bounds when they regained their son. They fell at the feet 
of the saint who blessed them all happiness and prosperity. 
They thereafter lived long spending their lives praising Lord 
Siva. 

Appar later on visited various Siva Temples and sang hymns 
in rhyme and rhythm known as Padigams and Thevaram. In 
one of his wanderings he met Tirugnana Sambandar, a Brah- 
man saint, younger in age, at Tiruppagalur and fell at his feet 
in adoration. Sambandar at once lifted him up and tenderly 
addressed him, " Appar" (father). This was how Tirunavak- 
karasu came to be known by the familiar and revered name 
Appar. After this incident both these illuminated personages 
together visited Vedaranyam, When they stood before the 
temple of Siva, they saw the doors closed. Appar first sang his 
hymn when the doors flew open and they got in. They 
worshipped the Lord and came out. Then Sambandar sang his 
hymn and at once the gates of the temple voluntarily closed 
themselves as before. The news spread far and wide and 
people began to muster wherever they went. 



20 T. T. D. MONTHLY BULLETIN 

Sambandar left Appar and went to visit Madura, the 
Pandyan capital. Appar came to a place called Tiruppunthurut'hi 
and settled there. After his wanderings Sambandar also 
came to that place. When Appar learnt of the coming of 
Sambandar, he ran in advance and without the knowledge of 
Sambandar he ran in bore the palanquin in which he was 
seated. Sambandar asked his men where Appar was, and to 
this at once came the reply, " I have the pleasure of bearing 
your palanquin." Sambandar instantly jumped out of the 
palanquin and bowed before Appar, the aged saint, but before 
he could fall at his feet, the latter himself fell at the feet of 
Sambandar. It is needed a pleasure to think of the pure and 
untainted love and reverence that these two sons of God bore 
for each other. 

Another striking incident in the life of Appar is also note- 
worthy. In his pilgrimage between Cape Comorin and Hima- 
layas, Appar became passionately desiring to see Kailas, the 
abode of Siva. His foot became sore and he could not walk. 
He then began to use his legs and hands and began to crawl in 
his passion to see the Lord. And when even his limbs failed 
him he began to roll on his body. What a firm purpose it was 
and how strange it is for the common man. By this movement, 
Appar became exhausted. When he began to cry loudly for the 
Lord to help him. The All-Merciful Siva heard his cry and 
came there like a saint' and learnt from him what his desire was. 
He then asked Appar to bathe in the tank and have the vision 
of Kailas at Tiruvaiyar, and then the Saint disappeared. 
Appar had his bath in the tank and enjoyed the vision of Kailas 
at Tiruvaiyar. 

In this saintly way Appar spent the rest of his life and lived 
till the ripe age of eighty one. He was married and had 
children. During his last days he lived at Tiruppagur and in 
the temple of Iswara, he attended to the cleaning of the temple 
precincts and to singing ;of hymns in praise of Lord. He was so 
uncaredfor worldly pleasures, he used to sweepioff the t precious 
gems lilce bits of stone. Eventually he attained the glorious 
feet of Lord Siva at the shriqe. 

Appar's hymns contain the wisdom of the ripe age. His 
hymns are intended as advice to all thinking minds, about the 



LIVES OF THE SAINTS '21 

manner in which they are to practice for the realisation of 
our lives' goal. He gave counsel to different sorts of people to 
suit their different degrees of development. A few hymns are 
given here. 

To a person who takes delight in agriculture! he has said, 
" Plough with Truth, plant the seed of desire for knowledge, 
weed out untruth, irrigate the field with the water of patience, 
supervise your work by looking into yourself, build the fence of 
good rules (dharma) ; if you do these well, Siva gati will grow 
there at once." To a devotee he advices, " Regard your body 
as the temple, your mind as the worshipper, Truth as the jewel 
of the mind (mana mani) as the Linga, love as the ghee, milk 
etc. Perform puja to Isa thus." 



AN OPPORTUNITY 

Tirupati Devasthanams are taking up the ivorks of 

Regtlding of tbe Ananda Nilaya Vimanam 

of Sri Venkateswaraswami Farw at Tirumala. 
Bhaktas are requested to contribute Gold & Money 
and associate themselves in the Kainkaryams. Contri- 
butions may be sent to the Executive Officer, Tirumala- 
Tirupati Devasthanams, Tirupati, S. I. 

A REQUEST. 

The pilgrims are requested to be present at the time 
of PABAEAMANi assortment of offerings of coins etc., 
received in the Hundi or Koppera conducted in Sri Varu's 
Tirumala, in the afternoons usually at the time of 
Temple, DHABMA DARSANAM. 



22 T..T. D. MONTHLY BULLETIN 

WHA T DOES THE PiL&RiM SA Y ? 

6957. S. Sundaravaradacbari, Teacher, The Hindu 
Theological High School, Madras. 

A friend of mine Sri G.Ratnam residing in No. 8 Muniyappa 
Mudali St.. Kondithope, Madras, who appeared for the'Secon, 
dary Grade Examination in March 1955, failed, in English only, 
consecutively in both the Examinations in March and October. 
He could not get an appointment as a teacher since he has not' 
passed the Examination these two years. 

In March 1957, he came to me for an advice and solution of 
his continued failure. That day was a Friday. I told him to 
vow to Lord Venkateswara, that if he got a pass in the March 
Examination, he would go to Tirupati and worship HIM. 
Accordingly, he bathed - the next morning and vowed before 
Sri Venkateswara'' s portrait as suggested by me. In June 1957, 
when the results were published his No. 9595 did not come in 
the papers. He assured himself that he had again failed for 
the 5th time. 

He went to St. Gabrials Training School, Broadway, Madras 
on 20 7 1957 to pay the fees for the Oct. 1957 Examination. 
But the clerk of the school gave him his certificate, saying that 
he had passed the examination and that he need, not pay again 
for . the test Faith in the Lord Venkateswara of the Seven 
Hills, has brought about the success. 

11 95^. Sri Bach hulall, G. Tody, Bavkar & Mill 
Owner, Jaora. (Madhya Bharai). 

By grace of God all of us had the privelege of staying at 
Shree Tirumalai Hills for four days and enjoyed very much by 
peforming Pujas and Brahmotsava etc. 

I was wonder-struck to see al round progress of the Hills 
& feel this is all due to your sincere efforts and keen interest. 
Really you are very fortunate for devoting your life in such a 
sacred service of Lord Sreenivas and his devotees. 

+ FOR THE ATTENTION OF THE SUBSCRIBER + m 

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sional price of Rs. 10/ per set for tha public. 

The Annamacharya Sankirtanas and Tallapakam works, whenever 
they are purchased in the set of six vois. 25% discount wilt be aljowtd. 
Tor the Educational Institution* and Public Libraries also for 
the registered bonafide book sellers, 25 M sales commission will be 
allowed on the above rates, ia the case of the purchase made to 
the value of Rs. 100/- of more or 100 items of each time These 
concessions will apply only for items 1 to 121 enumerated alone and 
not to pictures, guide books etc. For the pictures and guidebooks 
only 12M% discount only will be allowed on purchase of 100 copies 
and more in each case. 

Copies can be had of:\ . THE EXECUTIVE OFFICER, T.T. Devasthanamsj 
Tirupali-(S. India) ; 2. T. T. D. Book Stall in New Choultry, 
Tirupati; do. ;3. do. in Tirumala. 

4. At Higginbothams Stalls ; & 5. T. T. D. Information Centres. 



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List of Grihasthas who performed special Arjitham s@vas 
during September, 1957 in Sri Veokateswara Temple, Tlroaiala. 

v-r i A i i C 

Dale Name and Address. bevas. 

1 Sri P. Umasankaram, Madras-18. Kalyanotsavarn 
,, ., M. Papanna, Bangalore. do ; 

G. Bhaavan Sinh, Handed. do. 

2 ,, Venkateswara Mills Ltd., Coimbatore Dt. do. 
,, ., Ra^havendra Rao, Krishna Dt. do. 

3 ,, V. Lakshmaiah, Bangalore. do. 

4 ,, Srinivasan. New Delhi. do. 

,, ,, M. Narasimhulu Chetty, Kodan&al. II Cl. Brah. 

,, ,, N. Janakirama Chetty, CKittoor. Kalyanotsavam 

,, M. Narasimhulu Chetty, Kodanal. do, 

6 ,, Govindaprasad & Partner, Akola. Vasanthotsavam 2,000 
,, ,, A. Sinarang,appa, Mysore. Kalyanotsavatn 500 

7 ,. G. Venkataswamy Naidu, Coimbatore. do. 500 
R. M. Sutidaram, I.C.S., Madraa. N. Kanuka 1,000 

8 ,, P. S. Desikachary, Madras. Kalyanotsavam 500 

9 ,, N. V. Go vindarajulu Chetty, Namakal. do. 500 
,, Smt. Rajasulochana Paramasivam, 

T. Nag,ar, Madras. S. Kalasabhishekam 1,500 

11 Sri K. Ethirajulu, Madras-1. Half Thiruppavada 1,000 

13 ,, V. Mtmaswamy Mudaliar, Madras-7. N. Kanuka 820 

14 ,, M. K. Mallaiah, Coimbatore Dt, Kalyanotsavam 500 

18 ,, N. Krishna, Ernakulam. do. 500 

19 ,, K. R. Than&aswa-my, Reni&unta. do. 500 
., .. A. Sa-nkara Reddy, Madras. do. 500 
,, Sait. N. Chinnammal, Gopichettypalayam. II Cl. Brah. & 

, Kalyanotsavam. 1,250 

21 Sri Krishna Pictures, Madras. N. Kanuka 500 
,, ,, Raja Saheb of Venkatagjri. Vasrnthotsavani 2,000 

22 ,-, N. Thulasiram, Nandhed. II Cl. Brab. 750 

24 Smt. P. Sarojini Devi, Tenali. do, 750 
,, ,. B. Annapurnammi, Tenali. do. 750 
,, Sri .Veakayadathi, Bel^aum Dt. do. 750 
,, ,. Gopal&ovind Bhattanvar Manaval, 

Padari Taluk. do. 750 

25 ,, Lakshman Balaram Valamwar, Parban. I Cl. Brah. 1500 
,, ,, Balarao Baleram Vattamwar, Parbani. II Cl. Brah. 750 
,, ,, Dathathreya, Naadhed Dt. do. 750 
,, ,, Jayaram, Nandhed. do. 750 

(Continued at Page 10) 



221057 Tirumala Sri Vari Gbeoavali As that a am. 
4_1[ - 57 firuaula Kiuikiivaia..! Ajhthanant 

Chakrathirtha Msikkoti. 
7- 11 57 Tirupati Sri Kapiieswaraswa ni Annabhisekham 



18- II 57 TsrueSianur Sri PalmavatSi Brahmolsava-Dvajarffllianafa 
2211-57 ,, CAJAVAHANAM. 

23 1157 ,, Ga'aJuvaliatnm. 

251157 Ratholsavam 

26 -11 57 Pa.jchamitfieer.!:a.n. 

27 11 -57 Tirupati Sri Kapileswai'aswani S:i.tla Su3hit 

7~rl2 57 Tirumila Sri Vari Kjrhhika Deepani. 



Secure ytnh copies lo-i-iay. 
1. ALWAR'S MANGALA SASANA PASURAMULU 

ON 

Sri Venkateswara of Tirupati (Te/ugtt) 



With note.; and commentary in Telugu 
By ViJwan Sri T. K. V. N. Sudarsanacharya, Sironiani 

Price Rs. 4. 

2. SAINTLY STEERERS OF THE SHIP OF 
BRAHMADVAITA OF THE UPANISHADS (English) 

By Sri Ananthanandendru Sarasuaihi 

Price 50 nPs. 

3. AN Dl YAK AT HA (Telugu) 



A true translation of the tamil epic Silappadikaram 
By Pandit Sriramulu Reddi Garu of Chittoor 

Price Rs. 2-50. 

Packing & Postage extra. 

For copies apply to .-THE EXECUTIVE OFFICER, 
T. T. DEVASTHANAMS, TIRUPATI. 



.rioted at T.T.D. Press, Tirupati and published by Sri C. Anna Run H.A 
Rxeciit-ive O-ficer. Ttrn nttln-Ttrupati nevasthnnams, Tirnp i" 9-20-57 




Vol. V 



NOVEMBER 1957 



No. II 



Sri Venkaleswara 
Balalayamurthis 




ivarapalaka Sri Jaya. 



Dvarapalaka Sri Vijaya. 



f X9S 



"IS 




GENERAL: Height 2820 Feet above sea level. 

Temperature: Max! urn 94^ Minimum 60 C 
Rainfall 40" Population: 4000. 



INCOME FROM TEMPLES FOIR SEPTEMBER tl 

Rs. nP. 

1. Sri Yenkateswaraswarni Temple, Tirumala ... 2,00,130 26 

2. Sri Padmavathiamma Temple, Tiruchanur ... 1 ,954 48 

3. Sri Govindarajaswami Temple Tirupati . . . 2,740 99 

4. Sri Kodandaramaswami Temple, Tirupati . . . 273 42 

5. Sri Kapileswaraswami Temple, Tirupati ... 434 30 

Total ... 2,05,533 45 



PILGRIM' PARTICULARS 

OCTOBER, 1957 

Number of pilgrims, accom- | at Tirupati ... 71,513 

modated in the choultries 
in the month: at Tirumala ... 52,414 

Number of pilgrims, who availed [ Adults .. 92,149 

T. T. D. TRANSPORT FACILITIES ' 
to Tirumala in the month: ' Children ... 4,115 



3. 3. . montfiiy Bulletin 



Vol. VIII NOVEMBER 1957 



No. 11 



NEWS FOR THE MONTH OF OCTOBER, 1957 

(fj_fSI>HE Government of Andhra Pradesh have appointed the following 
'-*** gentlemen to the Boardof Trustees for the Tirumalai-Tirupati 
Devasthanams in the place of the Board whose period expired on 
June 26, 1957 under section 80 (3) (a) of the Madras Hindu 
Religious and Charitable Endowments Act, 1951 (Madras Act 
XIX of 1951). 

Members. 

1. Sri A. C. Subba Reddy, M.L.A., 
Chairman, Municipal Council, Nellore. 

2. Sri Alapati Venkataramiah, M.L.A., 
Tenali, Guntur Dist. 

3. Sri P. Suryanarayana, 
Thyagarayanagar, Madras. 

4. Sri Anantha Rao, 
Trustee, Vemulavada Temple, 
(Karimnagar Dist.) 

5. Sri Krishnaram Bhupal, 
Rajah of Gadwal, Hyderabad. 

6. Sri B. Ch. Narayanamurthy, 
Col. Ross's Bungalow, 

A. C. Guards, Hyderabad. 

7. Sri P. V. Choudary, 
Nuthimadugu, Kalyanadurg Taluk, 
Ananthapur Dist. 

8. Sri B. G. M. A. Narasinga Rao, M.L.A., 
Visakhapatnam. 

9. Sri P. N. Appa Rao, M.L.A., 
Palakonda (Srikakulam District). 

10. Sri R. Nadhamuni Reddy, M.L.A., 
Narasingapuram (Chandragiri 
Chittoor Dist.) 



(Appointed in 
^ t h e i r individual 
capacity.) 



(A p p o i n t e d 
, against the three 
^vacancies reserved 

for members of 

legislature.) 



T. T. D. MONTHLY 

(Appointed in 



11. Sri D. Perumal, M.L.A., 



the vacancy reser- 



Palacole (West Godavari Dist.) f ved for scheduled 

castes candidates,) 



The members will hold office for a term of three years from 
October 24, 1957. 

'TJRUPATI-BANGALORE BUS SERVICE. 

The Tirumala-Tirupati Devasthanam and the Mysore State 
have put on the road from Tirupati to Bangalore one more bus 
each from November 3, besides the two buses plying from each side 
every day. The newly introduced bus will start daily from 
Tirupati at 9-15 a.m. and reach Bangalore by 4-30 p.m. From 
Bangalore, the bus will start at 9-30 a.m. and reach Tirupati at 
5p.m. 



Religious lectures held during the month of October 1957 
T. T. Devasthanams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

Discourses given by Subjects 

Sahitya Ratna Eknath Prasad TULASIDAS-A poet-devotee 
Sri P. Venkateswara Rao ISAVASYOPANISHAD 

do. SRI KRISHNA JANANAMU 

Sahitya Vidya Praveena Sri P. SRI RAMA Y ANA 
Venkataramanujacharyulu 

19, Royapettah High Road, Madras 14. 

5 Sri V.Krishnamurthy Bagavatliar LAKSHMANA BHAKTI 

6 Sri Ranga Dasa Dasa Goshtigal BHAJANA-PRAYER i 
Suprabhatham by Bhagavatars 

12 Sri P. R. Nagaraja Rao 

19 Sri Odayalur Appu Sastrigal 

26 Sri Kankadai Narasimhachariar 




AN AND ANIL AYA AT TIRUMALA 

Renovation of Vimana 

BALALAYA 

THE Balalaya function which commenced on 25th October at 
Tirumala to precede the task of taking up the renovation of 
workof Sri Ananda Nilaya Vimanam of Sri Venkateswara came to 
a successful termination on 1st November 1957. The sakthi or 
power was transformed first from the principal deity of Sri Venkates- 
wara to the Kumbha or Kalasa, from which the retransfer was made 
to an image, a replica of Sri Venkateswaramurthi prepared in Daru 
or Athi wood for the purpose. 

On the Venkata Hill, the Supreme Lord stands SELF-RE- 
VEALED (Swayam Vyakta), on the southern bank of the ancient 
pool known 'as the Swami Pushkarini. He revealed himself 
under an ant-hill and was followed by the hosts of Heaven, who 
worship Him even now invisibly day and night in the sanctum. 
The structure which covers the Lord from the sun and rain, erected 
on the sanctum, is the Divya Ananda Nilaya Vimanam, a canopy 
of the abode .of divine joy. 



Sri Garudalvar. 




It is said that Chakravarti 
Thondaiman discovered the Lord 
and built a temple. The historians 
would fix the period as first century 
B.C. or A.D. The building housing 
the Lord with its cutstone construc- 
tion answers to the well-known style 
of the Pallava architecture , _ qf ; jjbs 
9th century. Inscriptions ;S,ho,)v 
that it was Jatavarman Sundara 
Pandy a ^ who placed the Golden 
Kalasa 'on the Vimana ; Saluva 
Mangidsva, a powerful Vijayahagara 
chief wfto covered the central shrine 
with golden plates in 1359 A. D., and 
Vira Narasimha Yadavaraya who 
weighed himself against gold and 
made use of the gold to cover the 
temple Vimana in memory of his 




Sri Jfottu Tnayariu. 



Sri Vishvaksenapathir 



victory over his enemies and his bringing the whole world 
under his authority 

The Board of Trustees of the T. T. Devasthanams decided in 

1952 to have the Vimanam fitted up with new plates and to renovate 

the Vimana itself. The construction and renovation was done long 

back nearly one thousand years ago. The glittering gold portion 

worn off due to long passage of time, and natural causes of rain 

and weather. It was even said that rain water was found to drip 

into the Sanctum. It was therefore a very important and an urgent 

item, the completion of which would be the greatest achievement 

in this generation. The measurements and copies of the images 

were taken and photographed during the 16th to 21st June, 1953, 

after a balalayam function was done. The preparation of the copper 

plates and the gold-gilding is almost complete after a period of 4 

years. An exact replicata of the Vimana was prepared and a 

number of sthapathis under Sri S. M. Chokkalingachari of 

Mathurai worked day and night to prepare sketches and plates 

for the covering of the Vimc\na. Great care was taken to see that 

the bimbams etc. as found in t|he existing Vimanam plates were copied 

in the newly made ones. Sri\R. Gopalaswami Raju of Trichy was 

entrusted with the gilding wprk on the plates prepared for the 

purpose. The preparation oj^the plates and the gilding of the plates 

were done in two separate j^ork-shops established for the purpose. 

These works were carried [out under the supervision and advice of 

an expert Committee f&frned for the purpose consisting of Sri 




The Kumbas or Kalasas on the Vedic. 

Vummidi Pandurangaiah Chetty, Sri Nathella Sampathu Chetty 
and Sri Rathilal of Madras. 

When the work of preparation of the plates was nearly over, 
the Devasthanam consulted authorities in agania sastras and 
decided to have replicas of the images of Sri Venkateswara, Dwara- 
palakas, Garuda, Dvajastharnbhaa nd Balipeeta, as also the Potu- 
Thayarlu and Vishvaksena prepared in Dharu or Athi wood, since 
the renovation work will take a long duration of 3 to 4 months 
for completion. 

In accordance with the rules laid down in the agama sastras, 
the Balalaya functions were conducted at Tirumala on 25th October, 
1957 to 1st November, 1957 for the transfer of power or Sakthi 
from Sri Venkateswara to the Kumbhas and from there to the 
newly made images. More than twenty four priests participated 
in it for the several rites. The Yagasala was arranged in the 
Kalyanamandapa to the north of the Garbhagriha which was 
enclosed on all sides by iron meshes to be visible to all. Three 
Vedis or platforms were constructed in a row, for placing the 
Kumbhas or vessels, two of which contained the power or sakthi 
of the deity and the Vimana and the third of Mahasanti tiruman- 
janam besides two the Vedis for Potu Thayarhi and Vishvaksena. 
The main Vedi was surrounded by the five sacrificial fires and the 
Prayaschittagni. Besides these, there were two more fires for the 
Vimana and the Mahasanti. In the evening on the 26th Oct. the 
sakthi or power of the Vimana and of the deity was transferred 




Agnimathana or the charning of sacrificial fire for the Kundam 
into the vessels (Kumbhas) while scores of pandits were reciting 
the different Vedas and the Puranas. This was preceded by the 
churning of the fire for the sacrifice from the arani, a piece of the 
prescribed wood. This fire was distributed into all the Kundas or 
tire altars according to the order prescribed in the sastra. Along 
with the Kumbhas, the Bhoga Srinivasamurti and other archa idols 
found in the temple were brought and placed in the yagasala in 
different places, the first being placed in front of the Pradhana 
Kumbha of the deity. ' 

During these seven days of the prathishta, the images prepared 
in Dharu (athi) wood for Sri Venkateswara, Dvarapalas, Potu 
Thayarlu, Vishvaksena, Dvajasthambha and Balipeeta and Garuda 
were put to purificatory ceremonies Viz. Nethra Sammelanam 
(Opening of the eyes), Adhivasam (immersion in panchakavya, 
milk, water) for prescribed periods), besides the regular homams, as 
prescribed in the Agama Sastra. 

On the 31st October (6th day), a mahasanthi Thirumanjanam 
was performed for all the images, newly prepared and a sayanadhi- 
vasam was arranged. ' . . 

On 1st November after the usual temple routine was over, the 
Poornahuthi functions (the closing of homams in the agnies) were 




The Kalasas are being taken round the Vimana to the shrine prepared 
in KaJyanamandapa for the Balalaya Murthi. 

conducted in an elaborate manner. The power or Sakthi in the 
Kumbha was re- transferred to the purified Dharu bimbas respec- 
tively, which were located in the specially built sanctum, enclosing 
the 4 pillared mantapam in Kalyana mantapam. 

Great veda pandits, scholars and others participated in this 
great function. Vedaparayanam in all three vedas, rig, yajur and 
sama vedas was conducted. Discourses on the religious aspect of 
the Balalayam functions were held. Grantha patanams in Sri 
Venkatachala Mahathyam, Srimadramayanam, Bhagavatham, Sri 
Bashya, Sri Gita Basliya, Bagavadvishaya and from the several 
puranams on all the seven days of the Balalayam period were 
conducted. Sanmanams to the pandits and bhoori Dhakshinams 
were given on the occasion. As part of this Balalaya functions, a 
garuda seva was performed to Sri Utsavarlu. A Thiruppavada-maha- 
santhi (Anna santhi) and a Thirukkalyanotsavam were also 
conducted on the 2nd November 1957. Feeding' of the pandits 
and the poor in different places, was also done on a large scale. 

All the daily poojas will be conducted to these new deities and 
the devotees will be permitted to participate in the Sevas here as 
usual. At the same time usual poojas and nivedanams will be 
offered to the Mulavar but worship during the time is not open to 
the public. This procedure will last till the renovation work is 
completed and gold gilded plates are fixed on the Vimanam. It is 




The Pradhanacharya, who headed the religious function being 
honoured on_the occasion. 

likely to take three to fourjmonths. During this period, although 
the new images are alone to be worshipped, it was been arranged 
to allow darsan of the Mulavar to the public for two hours 
every day from 12 noon and 2 p.m. As soon as the work above 
the Sanctum Sanctorum is over, Mahasamprokshanam will be 
performed according to the Agama Sastras and the public will 
have worship to the Mulavar Deity as usual. 

During the Balalaya period, the rituals were conducted by 
scholars well-versed in Agama Sastras with Sriman Akulamannadu 
R. B. Srinivasa Bhattacharya Swami as Pradhanacharya, assisted 
by Sriman Srinivasa Bhattacharya From Nachiar Kovil and Sriman 
Alankara Bhattacharya of Srivilliputtur, Sriman N. Kodhanda 
Ramacharya from Mysore and several others. The scheme of the 
Balalaya functions were conducted under the initiative, supervision 
and guidance of Sriman Akulamannadu Parthasarathy Bhatta- 
charya, Reader in Agama in Sri Venkateswara University Research 
Institute. Sriman Archakam Seshachalam Dikshitulu is fortunate 
to have this great Kainkaryam performed during his term of 
service in this great shrine. 



* VIMANAS AND ANANBA NILAYA VIMANAM. 

T. V. Gopalachari, B.A., Dip. Lib., 

(Dept. of Archaeology, Southern circle, Madras-V.) 

6 & ffN INDIA, the ultimate aim of life is Release (Moksha), and 
ew art is one means of attaining this aim and Moksha is a 
reintegration into the Absolute, (i.e. one with Him)" *and this art 
found the temples and statues. These temples " are so many stages 
in approach to moksha. They are halting places, providing rest and 
support for one unanimous Tradition, that flows through the word 
of the Veda and is borne along by the ritual in invisible and multifod 
patterns." 2 Further there is a saying " no temple, no village " 
and so we find that in ancient India whether it be a place of tradition, 
a hamlet or a city, any place had a temple of its own. The main- 
tenance of a temple was considered very sacred and they were looked 
upon as a sign of prosperity. It is also said that men ought not to 
live in places where there are no temples 3 and the Tevaram 4 mentions 
that places without Temples are unfit for purposes of residence, 
and they are merely deserts. It is also believed that- the land will 
not be visited by famine and pestilence as long as the temples are 
well maintained by the ruling race. 

It is therefore we find temples in most of the villages in this 
country. Almost all the members of the ruling race associated 
themselves with these temples, either by way of repairing or making 
endowments or in the construction of temples etc. 

These temples, by the splendour of their massive structure and 
fine sculpture, prompt the worshippers to lead a life of purity and 
devotion. Again, these were the great centres of learning in ancient 
India. Further, the temple served as a mirror in which the socio- 
political conditions of the land were reflected and there are good 
many instances to show, that it was these temples that saved the 
people from the jaws of famine and pestilence by selling away 
the temple property and financing the people. 5 

The root of all these lie in Bhakti, " an affection fixed upon 
the Lord " 6 and there is no wonder that there were several works on 

* ' Vimanas ' are the domes constructed over the Garba-Griha of the 
temples and Ananda Nilaya Vimana is the name given to the Vimana of Lord 
Srinivasa, of Tirupati. 

1. Stella Kramrish : The art of India. 

2. Ibid. 

3. Avaiyyar : 

4. Tevaram : 

5. Majumdar R. C. Corporate life in India. 

6. Sandilya 1. 2. 



VIMA&AS AND ANANDA NIL AY A VIMANAM jg 

In addition to those referred to above, we have a host of inscrip- 
tions wherein references to Vimanas are made. . During the period 
of Asoka the word Vimana was used to denote the car of the gods. lv 

As has been already stated, the members of the Royal family 
considered the act of associating themselves with the renovation 
of temples or making endowments to the temples as a special 
privilege and they believed that " if the measurement of the Temple 
is in every way perfect, there will be perfection in the Universe as 
well." 13 So they took special care to see that the Garbha Griha and 
the dome over it were well maintained. We find from the Ranga- 
natha Inscription of Soundara Pandya that the king " having covered 
with gold the shrine (Vimana) of Hari (Vishnu) at Ranga placed in 

it (an image) the highest being (Parama-pums) " 14 /'built 

a shrine (Vimana) of Vishvaksena " 15 and also "built three golden 
domes (Vimana) by which (the temple of) Sriranga glitters as he 
(the King) by the (three) crowns worn at (his) coronation." 16 From 
the Yenamaridala Inscription of Ganapamba, we find that " she' 
duly placed golden pinnacles on the holy shrine (Vimana) of the 
brilliant Lord Amaresvara at Sri Dhanyankapura."" From the 
fourteen inscriptions at Tirukkovalur, we find that the lord of 
Miladu... pulled down the temple, rebuilt the central shrine... placed 
on the shrine fine solid pitchers (dome) of gold..." 18 We also hear 
that " Vimarasa-nayakkan caused to be built with all necessary 
characterestics for the God and Gpddesses at Ponnudukki " 10 and 
we find that Krishnaraja Vadeyar " created the Chamarajesvara 
temple together with its precints, Gopura adorned with golden 
Kalasas and tower." 20 

The above references bear ample testimony to the fact that 
the construction of the Vimana was a sacred one and that the ruling 
classes seized the opportunity, whenever there was one, in performing 
this ' Kaimkarya.' Of all the places in the temple the Garbha 

11. Kamikagama L. 91-93 

12. Asoka's rock edicts No. IV. Ep. Ind. Vol. II pp 451-467 

13. Mayamata, XXII, 92 

14. Ep. Ind. Vol. Ill pp 11-17 verse 3 

15. Ep. Ind. Vol. Ill pp 11-17 verse 8 

16. Ep. Ind. Vol. Ill pp 11-17 verse 30 

17. Ep. Ind. Vol. Ill pp 99-102 Verse 17 

. 18. Ep. .Ind. Vol.VII pp 145-147 No. K lines 5-7 

19. Ep. Carnat. Vol XII Tumkur Taluq No. 19 

20. Ep. Carnat. Vol IV Chamarajnagar Taluq No. 86 



13 T. T, D. MONTHLY BULLETIN 

religious Art and Architecture and even " the Silpis are instructed 
to take particular note of their construction, on pain of committing 
worst sins and submitting themselves to the crudest of divine visi- 
tations and punishments." 7 

There are many works in Sanskrit which deal with temple 
construction, Idol worship, iconography and such other topics. At 
one time it was believed that there were as many as 1,20,00,000 
granthas or stanzas on the subject and MANASARA is the most 
perfect one, having eloborate and exhaustive details chiefly for 
temple or sacred Architecture. The word ' Manasara ' means 
that it was written by one Manasara 8 and it may also be interpreted 
as a science of the essence of measurements. The class of people 
who exclusively practice Silpa Sastra claim Viswakarma, the divine 
architect, as their ancestor. 

Manasara Silpa Sastra discusses the construction of Vimanas 
and Gopuras in temples. While discussing the temple architecture, 
it states that the Gopura, the Vimana and the Dwaja Stambha are 
to be constructed in such a way that all these lie in one line. It 
draws distinction between the Gopura and the Vimana. Vimana 
is the. small tower usually built over the Garbha Griha (Sanctum 
Sanctorum). Whether big or small, all temples will have Vimanas 
and it varies from temple to temple. Only the main shrine will 
have the big Vimana and the auxiliary deities attached to the main 
shrine will have Vimanas of smaller size. Among the various parts 
of the temple, the Garbha Griha is the most important, as it is here, 
that the deity is worshipped. Further it will be interesting to note 
the origin of the inner dome i.e. the Vimana. 

Etymolpgically, the word Vimana implies an object measured 
(from root ma) or prepared or made in various ways, conveyance, 
a heavenly car, a temple, the palace of an emperor, a tower sur- 
mounting the sanctuary (Garbha Griha) which is made in the 
centre of the temple. There are many references to the Vimana in 
the Epic, 9 Puranas, 10 Agamas etc. 11 Thus we see that the ' Vimana ' 
was known to our ancients and it was used in different meanings 
in the age of the holy scriptures. (Vjedic and Post Vedic periods) 

1. Ananthalwar, M.A. : Indian Architecture. 

8. " Manasara rishna krita sastram 

Manasara Viditani krama sidhih " 

9. Ramayana 1,5,16 etc., and Mahabharata 1,185,23. 
10. Agni Purana Ch. 104, V. 14-15 (Under Prasada) 



14 * T. T. D. MONTHLY BULLETIN 

Griha and the dome covering it (Vimana) are specially sacred 
bscause as the bhakta " enters the temple, he is overcome by the 
grandeur of the inner dome. His pilgrimage culminates in the 
Garbha Griha, the inner shrine. Its coolness and fragrance so 
different from the worldly experience that is his, suppresses for 
a moment the vital movements of his body. Out of the surrounding 
darkness there arises before him the almost imperceptible outline 
of the deity as the nickering lights throw shifting shadows on it. 
He is overwhelmed by his own insignificance. He sees the deity. 
He finds the fulfilment of the aspirations, which have so far remained 
inarticulate, becomes articulate in those outlines. He feels that 
he is in a higher world surcharged with divine power. When he 
bows before the deity, he feels himself in the presence of God." 21 
Such a thing is to be experienced rather than explained. Even to 
this day any Bhakta who had the privilege to offer prayers at the 
famous shrines of Srirangarn, Tirumalai, Kanchi and Tirunarayana- 
puram will vouchsafe for it. 

Among the 108 Vaishnavite centres, Tirumalai is an important 
pilgrimage centre and the presiding deity Lord Srinivasa in his 
standing posture invites the Bhakta' s and by placing his left hand 
at the waist signifies that the Ocean of Sanisara is only waist deep 
and by his Vaikunta Hasta directed towards His Feet tells them, 
that Moksha lies at His feet. 82 The entire surrounding is saturated 
with happiness and joy and the dome over the Garbha griha is 
rightly called as the ANANDA NILAYA VIMANA. Just as we 
have seen many Royal personages associating themselves with the 
renovation of temples, construction of Vimanas in other places, 
we have many inscriptions ranging from the 51st year of reign of 
Ko-Vijaya-Dantivikrama Varman 28 ofPallava line (about 839 A.C.) 
to the kaliyuga year 5010, kilaka (1909 A.C.) 24 which give a long list 
of persons who have done the Vimana Kaimkarya at the Ananda 
Nilaya Vimana. 

Some of these inscriptions besides registering the donations 
made by several persons, registers military achievements and wars 
which are of great historic value. The various inscriptions relating 
to the Ananda Nilaya Vimana show that whenever they (Kings) 



21. Munshi K. M : Saga of Indian culture. 

22. Sri Vedantha Desika : 

23. T. T. D. Inscriptions. No. 219 G.T. 

24. T. T. D. Inscriptions. No. 242 T.T. 



VIMANAS AND ANANDA NILAYA VIMANAM 15 

were successful in their campaigns or whenever their owes were 
fulfilled, they used to show their gratitude to the Lord by way of 
effecting repairs to the already existing temples, constructing new 
ones, making endowments in the form of lands and jewels. And 
the Garbha griha being the most sacred and most important part 
of the temple, it was considered that the building of the Vimana 
or renovating it was considered as very sacred and would please 
Him and thereby invoke His blessings. Hence the Royal bene- 
factors undertook the work of Gold-guilding of the Ananda Nilaya 
Vimana at the Srinivasa Temple at Tirumalai. 

The first and foremost among the benefactors associated with 
the Ananda Nilaya Vimana was Jatavarman Sundara Pandya I. 
The whole of the peninsula right down from the Godavari was 
under his sovereignty and his prasasti 25 represents his achievements. 
After his triumphs over the Cholas, Pallavas, Telugu Pallavas and 
the Kakatiyas, he performed Virabhishekaham 26 for himself at 
Kanchi. He also defeated the Andhra King as well as the king of 
Orissa. 27 He had the Ananda Nilaya Vimana plated with gold in 
1260 A.D. and the inscription referring to the gold guilding runs 
as, " (O ! King) Sundra-Pandyadeva ' the brilliancy (of your body 
excels) the lustre issued by the golden vase (fixed by you over the 
temple). 28 He did a similar service at Srirangam and Chidambaram 
also. 

Then comes Saluva Mangideva Maharaja, a general under 
Kumara Kampana Udaiyar who helped him in his expeditions 
against the Sambuvarayas and the Musalmans of Madura, fixed a 
golden Sikhara (vase) on the Vimana (dome) of the Tirumala deva 
(Tiruvengalanatha) on Saturday the 10th (lunar) day of bright 
fortnight in Ashada in the (cyclic) year Vikari, corresponding to 
the victorious Saka year 1281 (6-7-1359 A.D). 2D 

The third among the galaxy of benefactors to be associated 
with the renovation of the Ananda Nilaya Vimana was Amatya- 
sekhara Mallana who was a minister under Devaraya II. He 
governed the Chandragiri-rajya and completed the construction 
of Tirumani-mantapam 30 and made arrangements for Naivedyam 

25. T. T. D. Inscriptions. No. 175 T.T. 

26. T. T. D. Inscriptions. No. 231 & 240 T.T. 

27. T. T. D. Inscriptions. No. 231 

28. T. T. D. Inscriptions Vol I No. 49 (No. 172 T.T.) 

29. T. T. D. Inscriptions Vol I No. 179 (No. 1237 T.T.) 

30. T. T. D. Inscriptions No. 88 T.T. 



16 T. T. D. MOJSITHLY BULLETIN 

and Nityadipam for the Lord of the seven Hills. Besides these, he 
renovated the Ananda Nilaya Vimana in 1417 A.D. 81 

The fourth and the most important king to be associated with 
the renovation of this Vimana was Sri Krishna Devaraya. Inspite 
of the heavy administrative reform and the number of campaigns 
which Sri Krishna Devaraya himself had to lead, he found time 
to pay as many as seven visits to Tirupati in the course of nine 
years and on each occasion he made presents worthy of his status 
and "his visits to Tirupati seem to be intended more or less as 
thanks-giving whenever he actually achieved something very satis- 
factory." 82 He was the only monarch who paid the maximum number 
of visits to this famous shrine at Tirumalai. One would really 
wonder being pre-occupied with problems of the state, how he 
could find time, but the, fact that Sri Venkatesvara was the venerated 
patron 33 God of Sri Krishnadevaraya explains his frequent visits to 
Tirumalai.' And' this is further strengthened by the fact that he 
dedicated his AMUKTAMALYADA to Lord Venkatesa. 3 * Among 
his seven visits to Tirupati Sri Krishnadevaraya's fifth visit made 
on the 10th day of Pushya in the year Dhatu, Saka 1438 (2-1-1517 
A.D.) was at the end of his Kalinga campaign and he presented 
this time a costly necklace and pendant along with 30,000 gold 
varahas for guilding of the Ananda Nilaya Vimana and he also 
made other endowments. This is a clear indication of his satis- 
faction at the glorious termination of his campaign. The gold 
guilding of Ananda Nilaya Vimana with the 30,000 varahas of 
gold endowed by Sri Krishnadevaraya was completed on Thursday, 
combined with the star Svati, being the 5th lunar day of the bright 
fortnight of the kanya month in the cyclic year Bahudhanya, 
current with the Saka year 1440 (9-9-1518 A.C.). 35 There are as 
many as 54 inscriptions which record all the benefactions made 
by. Sri- Krishnadevaraya and his two queens during their visits. 

Among the Vijayanagar kings, the name of Vira Narasinga 
Deva Yadavaraya was also associated with the Ananda Nilaya 
Vimana. He is supposed to have performed the Tularohana 
ceremony (weighing himself against gold) and presented that gold 

31. T. T. D. Inscriptions Vol I No. 198 (No. 235 T.T.) 

32. S. K. Aiyangar : A history of Tirupati, Vol. II Page 57 

33. Manucharitram, Canto I verse 47 ; Canto III verse 1 and Parijatapa- 
haranam canto IV verse 1. 

34. Canto I verses 46-49. 

35. T. T. D. Inscriptions Vol III, No. 81 (No. 576 T.T.) 



"VTMANAS AND AN AND A NIL ATA VIMANAM 17 

to the temple of Sri Venkatesvara for the guilding of the Vimana 
and other structures and this seems to have taken place simulta- 
neously with the fixing of kanaka kalasa over the Vimana by Jata- 
varmana Soundara Pandya I. 38 

The gold guilding of the Anada Nilaya Vimana for the fifth 
time was done in 1630 A.C. by Kotikanyakadanam Tatacharyar 
of Kanchi during the reign of Venkata L 8T For the sixth time Adhi- 
kari Ramalakshmanadasa, one of the brother disciples of Sri 
Mahant Prayagdasa, arranged for fixing of the kanaka-kalasa 
(golden vase) over the vimana of Sri Venkatesvara's central shrine 
on the 5th lunar day of the bright fortnight of the month of Asvayuja 
in the year Kidaka, current with the Kaliyuga 5010 (30-9-1908 A.C.). 
Thus we see that attempts to complete to cover the Ananda Nilaya 
Vimanam with gold-gil ted plates- was done at six different times 
since, it was originally started in about 1260 nearly 700 years ago. 

Due to long passage of time the Vimanam has lost its brilliance, 
and the covering was found to be disturbed; while the masonry work 
decayed and allowed rain water to drip in the sanctum at intervals. 
The Tirumalai Tirupati Devasthanams found it therefore necessary 
to repair the structure and replace the old plates by new ones. 
The entire work is estimated at Rs. 16,00,000. The height of the 
Ananda Nilaya Vimana is 37' 8" including the kalasam with a 
square base of 27' 4". The gold received in the Hundial had been 
preserved for sometime for the purpose, purified and drawn into 
pure gold bars and converted into thin leaves for being applied at 
the copper plates, which will cover the Vimanam. 

Every attempt is being made to keep up the old features and 
panals of the existing Vimanam. For this purpose photographs of 
each were taken together with the measurements, and actually had 
a replica of the Ananda Nilaya Vimana constructsd. The Vimanam 
was divided three sections and each section is being 10'.)"% 10' 9" 
and 16' 3" respectively and in the first section i.e. in the bottom 
most section there are no figures carved. It is only in the second 
and third sections, we have the figures. There are 40 figures in the 
second section and 19 in the third section. Since the third section 
is circular in form and the second section is rectangular, we have 
the corner places left vacant and in this we have the lotus with two 

36. T. T. D. Inscriptions No. 19 (No. 371 T.T.) 

37. 650 of 1919 Madras Govt. Epigraphical report. 



18 . T. T. P. MONTHLY BULLETIN 

Simhams one on either side of the lotus. In these we have the 
figures of avatars of Vishnu and also Dwara palakas, Garudalwar, 
Anjeneya and some Rishis. 

The Vimana is an object of worship, and the figures on them 
represent the different cultural beliefs of the time and these images 
with their divine appearance and grace arrest the attention of the 
Bhakta . Among these figures, there is one which is very important 
If a Bhakta visits this famous shrine for the first time, he will find 
pilgrims going round the Pradakshana and suddenly stopping on 
the Northern side and offering prayers and it is for the Vimana 
Srinivasa. Tradition speaks that Vyasatlrtha, the great Saint of 
the Dvaita cult worshipped the Vimana Srinivasa and obtained 
grace of the Lord within. Even to this day the members of the 
Madhwa community collect themselves on the raised platform 
pn the northern side of the Pradakshanam just facing the Vimana 
Srinivasa and read puranams and hold popular discourses. 

And a look at the silpis working at the Vimana is a sight so 
thrilling that when one enters the Mantapam wherein the gold 
guilding is done, one forgets himself and enjoys the divine suround- 
ings. The workmen are highly skilled and they take this work as a 
divine order and work with special care, so that the Lord may amply 
reward them and their posterity with the divine Kataksha. There 
were many Silpi-sages whose names still live in the memories of 
South Indians and there are others even now, whose names have 
not come out, and who are fated " to lush unseen wasting their 
sweetness in the .desert air " for want of opportunities of showing 
their capacity in the present age and " they were all deserted by 
fortune." And South India does not lack in workmen. Of course, 
work of this high magnitude cannot be undertaken either by indivi- 
duals or temples with low revenue. The government should come 
forward with its finances and avail the services of these great Silpis 
and renovate the temples and thereby establish perfection in the 
Universe as well 38 as make use of " some of the most valuable and 
most instructive materials in the history of man are treasured up 
in India and in India only." 89 

It is sincerely hoped that this renovation of the Ananda 
Nilaya Vimana will bring back peace and prosperity for the entire 
world, and pave the "way for the renovation of other temples. 

38. Mayamata XXII 92. ^ "".' 

39. Max Muller : India, and what it can teach us. 



9. KANNAPPA NAYANAR : THE EYE SAINT. 
P. B. Ratnachandra Rao, B.A.~ -~~ > 

M GES AGO, there lived a hunter King by name Nagan 
eslls who ruled over the ancient province of Uddupur. in 
Tamil Nad known as Pottappi Nad. Nagan was a marawar by 
caste. Ife had a wife called Thattai. They had no children 
and they prayed deity Muruga for his blessings and after a time 
a male child was born to them. This child was named Tinnan. 
He was well brought up according to custom of the hunters. 
As he grew old Tinnan ibecame a wild .hunter youth roaming 
about the forests in the most rude, rustic way in search of wild 
animals. He was fond of boar hunting. One day a wild boar 
that was caught by him escaped from the snare. He became 
enraged and immediatly gave a swift chase and at last entrapped 
it and killed it. He and his two followers Nanan and Kadan 
desired to roast the pig and have a delicious meal. They felt 
thirsty. Nanan said that nearby there was.the river Ponmukhari 
and that they could go there. When they were advancing 
towards the river Nanan said that on the Kalahasti Hill which 
was nearby, Siva the Lord with the Tuft, presided, and they 
could go. As they climbed the hill Tinnan carried the heavy 
boar on his shoulders. While climbing up the hunter boy 
surprisingly felt that the weight on his shoulders was becoming 
lighter and lighter and became surprised. Finally in wonder 
Tinna*n threw the dead boar down and in haste reached the 
summit with Nanan where he saw for the first time the image 
of Linga with the human head. Kadan stayed away to prepare 
fire fpr roasting the pig. v 

When Tinnan was in front of the Image of Siva, a sudden 
transformation came upon him. He felt a change in himself 
and 3 feeling which had the touch of something holy. Tinnan 
at once rushed to the Idol, embraced it, kissed it and began to 
shed tears at the unsafely of the Being, for he was exposed to 
the dangers from the wild animals. He saw that there was 
damp all over the image, a few flowers and a few leaves. 
Someone had perhaps slighted the God, he thought. Just then 
his comrade Nanan stated that a Brahman of the locality 
offered prayers to the Image daily. Likewise Tinnan thought of 
offering something to the God. He felt that God was feeling 
2 



20 r T. T. D. MONTHLY BULLETIN 

hunger and so ran back to his comrade down below who was 
roasting the boar, took the finest portion of the flesh, first 
tasted it to know if it was the best, rilled his mouth full of 
water, struck a few wild flowers in his tuft and ran away with 
them to the summit. His comrades were greatly surprised at his 
sudden change. Without a further thought he spit the water 
from his mouth over the image, removed the flowers from his 
tuft and laid, them over the image and then placed the roasted 
flesh before the God and prayed, " I've offered you the best 
food. Please eat it." He felt deeply that his God was exposed 
to the wilderness during nights, and so decided to watch the 
safety of the Lord. The whole night he stood beside the image 
with his bow and arrow, thus offering protection. After the 
sun rise he left for hunting to secure-'food and flowers for his 
Lord once again. 

The Brahman saint by name Sivagochariar, came there as 
usual for offering prayers. He saw that the sacred deity was 
polluted and defiled by a ruffian's hand with the dirty saliva and 
rotten flesh. He grieved very much and prayed God for His 
pardon. He cleaned the Linga, peiformed the abhisheka, 
adorned it with flowers and left the place as usual. The hunter 
youth returned back in the night after his usual hunt and 
according to his own method of worship, sprinkled the saliva, 
put some wild flowers on.it aod then offered the flesh and kept 
a close watch during the-'night protecting the Lord, and at day 
break left for the wood. . ^ 

This double alternate service to God, by the Brahman and 
the Hunter continued for five days. The Brahman worshipped 
in the day while the hunter in the night. The Brahman thought 
at last that some mischief monger was causing trouble and so 
prayed God for His help to punish the culprit. The Lord then 
spoke to him in dream and said, " He who offers flesh and saliva 
is a hunter in this forest. He loves me and he is innocent of 
all rites, and sacred books. His offerings are pure though 
disagreeable to a Brahman, and his intention is genuine,"' The 
Brahman on hearing the words became paralysed. The Lord 
continued, " I love his offerings. Wait you for the night and 
see him. He is a real bhaktha." At this command the Brah- 
man co.icealed himself and waited for the return of the hunter, 
the devotee, in the night. 



LIVES OF THE SAINTS 21 

God often sports with his own creation and more with his 
devotees. Lord Siva to show all the devotion of the hunter did 
certain miracles. He caused blood to flow out the right eye of 
the Image. Tinnan came there as usual. .To his surprise saw 
! blocd gushing out of the eye of his Lord. He thought that 
$ome ruffian had injured his Lord's eye". Instantly he burst out 
i}n tears and cried out, " O Father, who is it that has injured 
you so. What ruffian has pained you. Could you not have 
killed him. I wish I had been ever with you." He then sear- 
ched for the enemy but could not see any one. He returned 
with some herbs to heal the wound. He prepared the ointment 
out of the herbs and applied it to the bleeding eye. He could 
not stop the bleeding at all. He instantly remembered the 
saying of the elders, ' Like cures the like.' He at once with his 
pointed arrow plucked out his right eye and placed it over the 
bleeding eye of the Lord. To his surprise the bleeding did stop. 
He felt very happy that he had saved His Lord, though he lost 
his eye. But after a while the other eye of the Lord began to 
profusely bleed to his surprise. At that sight he began to cry 
out in pain for the Lord, and he at once decided to remove his 
own other eye and fix it over the other bleeding eye of the Lord. 
Lest he should miss the exact spot where he had to set his eye 
after its removal, this bhaktha, put the toe of his right leg right 
over the bleeding eye of the Lord, and was ready to pluck out 
his other seeing eye. Lord Siva admired at the devotion and 
sincerely of the bhaktha and at once extended out his blessing 
hand over him and told him, "Bhaktha Thinna, Kan Appa " 
(It is eye, my child). The Lord then restored both the eyes of 
the hunter and gave the vision. He from that moment became 
himself God taking his place by the Lord Siva at the Hill. The 
Brahman who till then was watching the incidents rushed out of 
the hiding place fell prostrate before the huntur and began to 
worship the Lord for His Mercy. The hunter was thereafter 
became known as Kannappa and also as Kannappa Nayanar. 

This had taken place before the seventh century. In this 
we have the life of a parson who was from his youth absolutely 
innocent of Siva philosophy, but gained within six: days the 
highest place of a devotee in the realm of God. The life of 
this saint emphasises the aspect of Bhakti as supreme in the 
realisation of God on earth. 



1(J. SRI' THYAGARAJA THE MINISTREL SAINT. 

Jf%VER ONE HUNDRED years ago there lived in Tiruvamr, 
\y an important place of pilgrimage in Tanjore, a Telugu 
orthodox Brahman by name Ramabrahmam. Ramabrahmam 
was compelled by dire poverty to leave his native home for 
Tiruvaiyar, a suburb of Tanjore, with his three sons, the*' 
youngest of whom was Thyagaraja. The name Thyagaraja waf 
given to the boy according to the name of the presiding deity o 
Tiruvarur. The|first two brothers were worldly in their habits] 
they had not the spark of devotion and philosophy in them, bu 
Thyagaraja was religious and devout. He had entire faith in the 
family God, Sri Rama. He was trained in his father's religious 
teachings and daily worshipped v ~the antique idol. Furthermore 
he was deeply engrossed in music which is the easiest stepping 
stone to reach the Almighty. He learnt the art of music under 
the Asthana Vidwan of the Maratha Rulers of Tanjore. Before 
Thyagaraja was sixteen years of age, he lost his parents- but 
whatever tribulation came upon him he placed firm faith in the 
Lord Sri Rarna, 

.One day a guru from Conjeevaram, a holy 'place in 
Southern India, visited Tiruvaiyar. Thyagaraja met him .and 
found in him a real Master who could teach the way to eternal 
happiness. He begged the guru to how him the Light, and the 
Guru pleased by his sincerety poured into his ears the sacred 
words of SRI RAMA'TARAKA MANTRA. 

Thyagaraja's two brothers steeped in the worldly ways were 
angry that he was not earning anything for the family but 
always wasted his time in worshipping the idol and spending his 
time hreomposing kirtans. So they one day, threw the idol into 
the open street, and turned Thyagaraja out of the house. Poor 
Thyagaraja shed tears at the descecration of the God, and for 
the shame and disgrace to which the God had been exposed. 
Eventually however the brothers admitted him into their house 
with the Idol. 

One day a Yati (mendicant) came to see Thygaraja and to 
hear his songs. Thyagaraja received him well and sang a few 
of his compositions. He then requested him to take his food.. 
The Yati accepted the offer and then 'left to bathe in the river 
with the promise that he would return soon, but before depart- 
ing he gave Thyagaraja a Book and asked him to keep it. This 



LIVES OF THE SAINTS 23 

Yati did not return even after a long time and even the sun had 
set. Thyagaraja decided not to take his food too till his guest 
should come. While then Thyagaraja fell asleep in a dream the 
Yati appeared and revealed that he was Rishi Narada and that 
the Book which he had left with him was about the Divine 
Music, so that he would be able to glorify Sri Rama by his 
songs, like Valmiki the author of Ramayana. So Thyagaraja 
did in Kali Yuga with the aid of the divine book, Swaparnava. 

Thyagaraja was a genius of extraordinary nature. Amidst 
the world of tribulation, sorrows, misery, poverty and vice, he 
was ever cheerful. He overcame the passsions of the world. 
He was one of the greatest saints with the divine learning. ; He 
worshipped the Idol of Sri Rama as if it were a living being. 
He would sing a lullaby song to the Lord before sending him 
to sleep and wake him up- with a morning hymn and song of 
praise. He would offer milk and' fruits and betel and sing 
songs begging him to accept them. This became known to all 
the people and Thyagaraja was becoming great. 

Thyagaraja had to confront many evil practices by others, 
but the greatness of his soul spre:id far and wide. Many famous 
musicians visited him and many braggarts were humbled. The 
Maratha Ruler of.Tanjore, Sarbhoji, learning the greatness of 
T^jbyagaraja and wishing to have him as his Court Musician, sent 
presents to him. Thyagaraja declined to receive them and said 
that Nidhi (wealth) is not happiness, but Sri Rama's Sannidhi : 
Treasure is not happiness, service to mortal man is not worth, 
but to serve the Lord is the happiness.- At such a blunt refusal 
as that which indeed had provoked his brothers, they became 
angry, for the material happiness on which they wished to 
enjoy was thus denied to them. They therefore thought that 
Thyagaraja was intentionally doing such acts, and so one day 
they again threw away the Idol of Sri Rama, this time into the 
river Cauvery. Thyagaraja felt deeply for the disappearance 
of his object of worship and began to pray God for its return. 
After searching diligently and not finding the idol anywhere 
Thyagaraja sat in dharana to recover the Idol when God 
appeared in dream and told him that it was lying in the river 
Cauvery. Immediately Thyagaraja ran to the spot where it lay, 
and thus recovered the Idol and as usual with his devotion 
began to worship him daily. / -' 



24 T. T. D. MONTHLY BULLETIN 

Thyagaraja composed and sang many kirtans in praise of 
Sri Rama. After a time, he started on pilgrimage to various 
sacred places in South India. He visited holy Tirupati, the 
abode of Sri Venkateswara. He entered the temple but only to 
find that the Lord's sanctorum was closed with a screen. It 
was too late for propitiation. As he had come from a long 
distance and as he had to proceed a long way on his journey 
he grieved at not seeing the Lord. He therefore prayed the 
Lord to remove the screen that stood before him in a song 
This song (Tera theeyagaradha naloni) is so highly philosophical 
that one can see that Thyagaraja's request is really to have the 
screen of maya within him removed so that he could see the 
Lord. The Lord was pleased : the screen gave way and. 
Thyagaraja received His darshan. 

While on his way to Tirupati with his family he heard 
through his disciples that a devotee on his way to pay homage 
to the Lord with his family had to stay for the night at a village! 
At the place was infested with wild animals the devotee, afraid 
to be in the open during the night, had attempted to get into a 
temple nearby. As the entrance was locked from within he had 
to scale the temple wall and in attempting to jump down inside 
the compound, he fell into a well adjoining the wall and lost 
his life. The family was therefore in deep distress. Thyagaraja 
thought God was not justified in punishing innocent soul Fn 
that manner. He went to the place and prayed to Sri Rama to 
restore the devotee to life. The God heard his prayers and 
revived the dead man to life. 

( Further on his way Thyagaraja halted at Kovvur as the 
guesiofarich mirasdar. He left the place after a few days. 
The rich man offered Thyagaraja a well filled purse which he 
refused saying that he did not need it. But his host without his 
knowledge left the purse in the palanquin. Thyagaraja's 
journey lay through dense jungle and some robbers thought it 
a good opportunity to rob the saint and began to terrify. When 
Thyagaraja heard of this he calmly said that there was nothing 
for the robbers to take from him. Then the disciples told him 
of the action of the host and Thyagaraja prayed God to safe- 
guard the wealth if He wanted to have it. He did this in a 
song. Sri Rama heard his prayers and he with his brother 
Lakshman drove away the robbers by a volley of arrows. The 



LIVES OF THE SAIN IS 25 

robbers saw Sri Rama and his brother Lakshman but Thyagaraja 
did not and he felt that the robbers were more blessed than 
himself. 

After his return from the long pilgrimage Thyagaraja 
composed innumerable kirtans and sang them all to'the pleasure 
of the people. Thyagamja's one great desire to see che Lord 
was not fulfilled. Every day and every hour he begged the 
Lord for His darshan. Sorrow came on him, for his wife died 
and the pang of separation was so great that he thirsted for 
early departure from the world. He prayed the Lord for his 
release from the mortal coil. The Lord appeared in the dream 
of his bhakta and promised to take him to his abode in five 
days and asked him to take to sanyasa. Thyagaraja obeyed the 
command and eagerly awaited the darshan of his Lord. On 
the appointed day he saw the divine light ; saw the Lord Sri 
Rama attained samadhi. , Thus the great saint left the earthly 
abode. - 

Such in brief is the history of a great soul. It has been 
told not merely to narrate the history of the person that once 
lived but also to honour his remarkable philosophy and sayings, 
his genius, his love of humanity and his devotion to God. 
When the Idol was thrown away his brother Thyagaraja grieved 
at the sacrilege. When his brothers brought on him trouble he 
was stead-fast to the ideals and never gave way. He excused 
them. He prayed Lord to bestow goodness on his brothers. 
He never lost patience but always lived in shanii, for he realised 
that without shanti there was no real happiness either on earth, 
or heavens. He never believed, that material happiness could 
confer any peace, but held that service to the Lord alone could 
lead one to salvation. 

In. his own time Sri Thyagaraja had disciples who recog- 
nised his greatness and followed him, and since his days, gene- 
ration of men all over South India had " followed the gamut of 
his emotion " and found Beauty and Peace. He sought saint- 
hood on the banks of the sacred river Cauvery. Music was his 
means to attain th^ sainthood, Of all arts to him music came 
nearest to sainthood. ,So he had left to us thousands of kirtans 
sung in praise of Lord. Every song or prayer is so full of 
import and that one cannot fail to see the greatness of the 



26 T. T. D. MONTHLY BULLETIN 

person. These songs are sung everywhere, before God, in music 
academies, in temples and on all festive occasions. 

As an ehthusiastdn the path of devotion Thyagaraja by 
" virtuous habits, moral disciple and mental devotioa preser- 
vingly observed from day to day " glorified Sri Rama. The 
great thirst to reach security led him on to attain samadhi by 
his devout prayers. He heard the voice of the Silence. The 
songs of the higher life of this great Saint are the heritageof the 
whole of South India. 



(Continued from pace 30) 

of His name. Bhoja Chanipu describes vividly the picture of Sriman 
Narayana as He appeared to the Dev'as. Those verses formed part 
of the Ramayana story composed by King Bhoja and Kalidasa at 
a time when King Bhoja was made aware of the fact that he had 
only ninety more minutes life in this world. King Bhoja tricked 
Kalidasa into reciting the King's Charamasloka (elegy on the death 
of King Bhoja). Hearing that irispired poetry, King Bhoja who 
was then in disguise, fell down dead. At the entreaty of Kalidasa, 
the Divine Mother, enabled King Bhoja to live for another ninety 
minutes. King Bhoja when apprised of the situation did not feel 
sorry for his imminent death but decided to utilise the brief spell 
of life vouchsafed to him in singing the praise of the Lord. That 
was how the concise Ramayana, containing the verses quoted by 
him, came to be composed. The moral is that we should employ 
even the few minutes of leisure we may snatch in between jobs, 
in the thought of God or in reciting his name. The milky white 
ocean and the white Adisesha provided the necessary relief or 
background to the scintillating dark-blue body of Narayana. The 
very act of His slumber was described as active vigil in the protection 
of all the worlds and their contents. In the midst of works of thy 
calling, retire to God in small prayers and ejaculations, "in the 
morning accustom yourself to think of God and at night let Him 
close thine eyes. 



The pilgrims are requested to be present at the lime of PARAKA- 
MANI assorment of offerings of coins etc., received in the Hundi or 

Koppera-conducted in Sri Varu's Tirumalai, in the afternoons 
usually at the time of Ternole. DHARMA 



SYMPOSIUM OF HINDU WORSHIPS 
K. Srinivasan, P.R.O., Southern Railway 

Five aspect glory of Sri Rama : 

Sri Rama is held to be the supreme Brahma by some, a mani- 
festation on earth of Bhagavan Vishnu by others, a superman by 
the third, an ideal king by the fourth and a mythological figure by 
still another. All the five types of reverence to Rama have got 
their special significance. 

God is one without a second, the very embodiment of Truth, ' 
Knowledge and Bliss combined. It is an absolute truth that nothing 
exists apart from Him. Truths known to man are relative. Know- 
ledge and reality are in the clutches of relativity. Being devoid of 
a Mayamade form, He is spoken of as 'formless' and being free 
from attributes of Maya, he is declared as attributeless. His 
form and His attributes are His very Being. That is why though 
eternally formless and eternally attribiteless in the, above sense, 
He is eternally embodied because He is possessed of a form and 
attributes which constitute His very Being. He manifests Himself 
in numerous forms suited to the particular sports. This is Vibhava 
Lila. All these forms are equally real and eternal. Though 
diverse, they are ever identical ; herein lies the glory of His divinity. 
The same Lord is the supreme indestructible Brahma, the very 
embodiment of Truth, Knowledge, and Bliss! Mahanarayana 
Upanishad describes God as formless representing time, Vishnu 
and Siva are the highest depth etc. Sri Ramanuja in Gita Bashya 
expatiates on the untarnished qualities of Bhagwan. His character 
is indescribable and unthinkable. It is the height of folly, therefore 
to wonder how He can be attributeless, formless, unmam'fest and 
omnipresent. 

One might ask : why does the Lord manifest Himself in the 
world of matter ? The answer is that He does so at His own sweet 
will. As a matter of fact, there is no desire at all in God. It is 
the desire of His devotees that kindles desire in His heart and 
accordingly He manifests Himself in our midst. The truth, of 
course, is that He is birthless and actionless, because He has no 
merit or demerit attaching to Him. The Jiva or the individual 
soul gets embodied under compulsion due to the effects of his past 
actions and not only reaps what he has previously sown but per- 
forms new actions as well under the promptings of the accumulated 
stock of his past Karma that has not yet borne fruit, as well as 



28 T. T. D. MONTHLY BULLETIN 

under the influence of the new surroundings in which he has placed. 
God does not take birth in the above manner because He is abso- 
lutely free from the effects of His actions, and does not assume a 
body in order to reap the fruit of His past actions ; and since His 
actions' are purely impersonal they do not bear fruit. He mani- 
fests Himself simply to flood the creatures with His grace. 

No one can explain the reality of God, which is beyond the 
reach of speech, ! mind, intellect and all other faculties. But in 
order to grasp this truth even partially it will be conducive to our 
good to discuss this subject just by way of an enquiry about God. 

Brahmas, Vishnus and Sankaras who are part manifestatipns 
of Sri Rama who is considered as supreme Brahman, cannot 
protect His enemy. How can they do so ? An enemy of 
the Supreme Brahma is virtually an enemy of these three deities 
themselves ; for these latter are absolutely identical with Him. 
And viewed in the light of the difference in their Lila, the. supreme 
Brahma is, the whole and they are His parts, how can the parts 
afford shelter to an enemy of the whole ? Hence, it is said, 
" Sankara, Vishnu and Brahma, in their thousands are unable to 
protect you, , an enemy of Sri Rama." 

For the sake of His devotees, the divine Lord Sri Rama took 
the form of an earthly king and performed most sacred deeds, 
befitting an ordinary mortal, even as an actor, while acting on the 
stage, assumes various guises and exhibits different characters, 
but himself remains the -same. 



I adore Sri Rama the supreme Deity, the object of worship 
even of Siva, the Dispeller of the fear 'of rebirth, the lion to quell 
the mad elephant in the form of Death, the Master of Yogis, 
attainable through immediate knowledge, the storehouse of good 
qualities, unconquerable, attributeless, immutable, beyond the 
realm of Maya, the Lord of celestials, intent "on killing the evil- 
aoers, the only protector of the Brahmans, beautiful; as a cloud 



SYMPOSIUM OF HINDU WORSHIPS 29 

laden with moisture, who has lotus-like eyes and appeared in the 
form of an earthly king. 

Ramacharita Manasa Kalyana Kalpataru (Lanka Kandd) 




27th SargaSundara Kanda Valmiki Ramay ana. 

The lord with lotus eyes bearing the conch-shell and the discuss 
and. who is having Srivatsa in his chest, who is permanent and 
Chilling none other than Vishnu Ragunandhana, Lord of the worlds, 
showed his form to Thrijadai (daughter of Vibhishana) in her dream. 
This emphasises the fact that Sri Rama is identical with an avatar 
of Vishnu. 

Rama as Superman : 



Rama is the very essence of virtue. He is the resplendant roof 
of the tree of all created humanity. All human beings are but 
flowers and fruits, leaves and branches. 

Hanuman's description of Sri Rama to Sita in the 35th sarga 
of Sundra Khanda is an attempt to portray Rama as a superman. 
Rama has got the brightness of the Sun in his complexion. In 
patience he is like the earth. He has eyes like that of a lotus, has 
good appearance and a lot of compassion. He is a protector of 
his own people and the whole universe. He is orthodox and 
protects the rights of his subjects. He is well versed in the Vedas 
and Vedantas. He is a master adept in using the bow and arrow. 

Rama as an ideal king : 

During Rama Raj y a, the people were saved from the thieves 
and there was no other trouble. And the old were not constrained 



30 T, T. D. MONTHLY BULLETIN 

to perform the funeral ceremonies of the children. All were 
delighted and devoted to pious observances. And under Rama's 
regime they did not envy one another. When Rama governed the 
kingdom, people lived for long and had enough children they were 
freed from diseases and sorrow. And the trees bore fruits and 
flowers .perpetually there were enough showers and the atmosphere 
was pleasant. The people being delighted engaged in their respective 
profession and the subjects,, grew pious and truthful under Rama's 
regeme, being devoted to the observance of all pious works and 
gifted with all auspicious marks. And Rama ruled the kingdom 
as a father to his subjects. 

Mythological aspect : 

There are various interpretations of the story of Rama. 
Valmiki's is considered the oldest and most sacred. There is 
Adyathrna Ramayana Boja Chambu, Tulsidas, Kambar etc. The 
mythological aspect of Rama's story is also discussed very often. 
All aspects have their own special significance. 

. (a) In the same way, mythology has got its ulterior meaning 
reflected in the civilisation of the various ages. The world is 
emblematic. R.W. Emerson while speaking about language refers 
to the visible world and the relation of its parts, is, the dial plate 
of the invisible. The axioms of physics translate the laws of 
ethics. An enraged man is a lion, a cunning man is a fox, a firm 
man is a rock, a learned man is a torch. A' lamb is innocence ; 
a snake is subtle spite-; flowers express to us the delicate affections.' 

(6) " Light and darkness are our familiar expression for 
knowledge and ignorance ; and heat for love. Visible distance 
behind and before us, is respectively our image of memory 
and hope. In like manner, the memorable words of history and 
the proverbs of nations consist usually of a natural fact, selected 
as a picture or parable of a moral truth. Thus ; a rolling stone 
gathers no mass ; a bird in the hand is worth two in the bush ; 
a cripple in the right way will beat a racer in the wrong ; make 
hay while the sun shines ; T is hard to carry a full cop even ; 
Vinegar is the son of wine ; the last ounce broke the camel's 
back ; Long-lived trees make' roots first ; and the like." 

Whatever little time we are able to spare in between our routine 
daily work should be spent in the thought of God or in the utterance 

(Continued, at page 26.) 



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2. do. Sthuthi (Skt. in Tel. Songs) ... 25 

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5. Ashtamahishi Kalyanamu (in Telugu) 75 

6. Paramayogi Vilasamu ,, 1 69 

7. Usha Parinayamu . . 87 

8. Sri Venkateswara Kavya Kalapa (Skt.) . . 2 00 

9. Athri Samhita . . 3 00 

10. Sri Venkateswara Vachanamulu (Tel.) . . 50 

11. Chevvaichchliduvar Bhagavatam Part I (Tamil) . . 4 00 

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13. Sri Krishnopadesam (Sanskrit Telugu) . . 14 

14. Tiruvaymozi (Telugu Script with Commentary) . . 5 00 

15. Nityanusandhanam Tamil or Telugu Script. (Tengalai) . . 62 

16. do. (Vadagalai) . . 50 

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18. Srivachanabhushanam (Telugu) . . 75 

19. Semporul (Tamil) ,, . . 1 50 

20. Adhyatma Sankirianalu : 

do. Vols. VIII, IX, X each . . 1 50 

21. Sarasangraha Ganitamu . . 1 12 

22. Chandogyopanishad (Sanskrit only) . . 4 00 

23. The Pantheon at Tirupati (Pictorial) . . 25 

24. Ashtadasa Rahasyara (9 to 18) Vol. II . . 2 00 

25. History of Tirupathi (Tiruvengadam Temples) Vol. I by Sriman 

T. K. T. Viraraghavachariar . . . 3 75 

26. do. do. Vol. II . . 3 12 

27. Architectural Development in Tirumala Temple by V. M. N. 25 

28. Minor Works (Tallapaka Vol. I) .. 56 

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39. Veerasaiva Literature (in Telugu) . . 3 75 

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48. Sri Krishna by P. N. Srinivasachari _.,. 75 

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68. Sri Venkateswara Suprabhatam with word for word mean- 
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(Tamil script) . . 25 

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75 do. (Telugu) Vol. II. ..2 00 

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77 (in Telugu) . . 4 00 

78. Sringara Sankirtanalu : Vol. Ill . . 2 00 

19 do. Ed by late V. Prabhakara Sastri . . 2 00 

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LIST OF PUBLICATION . 33 

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92. Psychology (Telugu) (Out of stock) . . 2 00 

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94. Idea of God by Dr. K. C. Varadachari (English) . . 3 00 

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96. Dharma Sastras and Dharma Sutras by Sri K. S. Rama- 
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do. (Binding) 

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do. (Binding) 

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108. Andhra Kuvalayanandamu (in Telugu). . . 3 75 

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m, IV and V each ' ... 3 00 

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4. At .HigginWhams Stalls ; & 5. T.T.D information Centres. 



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161057. Pandit M. C. K. IYENGAR, M.A., S.A.S. Bangalore. 

The T. T. D. Monthly Bulletin serves a very useful purpose in 
awakening a sense of devotion in even the most pessimistic heart for 
Lord Srinivasa and his holy situation and environments. 



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411 



57. Sri S. L. SRINIVASA MURTHY, 

In March 1955 I went to Bangalore and from there to Tirupati. It was 
surprising that a regular fleet of buses do ply to and from Bangalore carrying 
passengers daily. It beyond my capacity to express the joy I derived of 

SLZr n T US triPa f $tayat Tiru P atiw "ich lean attribute only to His 
blessings I was completely out of day to-day worries when I stayed at Tiru- 
pati. The excellent arrangements made in the temples are of a very high order, 
Idae say that ; no-where have I seen in all my tours such excellent arrange 
rnents for pilgrims. Does tni* not S ho W how Lord Srlnivasa Himself takes 
care of the pilgrims who . ome to see Him from far and near ? 



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SRI VENKATESVARA 

(DISABLED DESTITUTES) 

Akkarampalli, TIMUPATI 



Religion has come down to serve God in the form of the needy ones. 
This spirit should spread to all the temples in thecountry-SusiLANAYYAR. 

God's work is done in the true humanitarian spirit. B. NATARAJAN. 




The inmates are in Bhajan before the Portraits of Sri Venkatesivara & Sri Pd.dmava.tK 



The Home is rendering a great, service to the community in general 
and pilgrims in particular. Removing beggars & leppers from the streets 
of Tirupati & paths to the temple and providing a Home for them is 
"useful occupation. JAYAPRAKASA,. NARAYAN. 

A glorious adventure to repair damaged lives. S. SATHYAVATHI DEVI" 



Issued by 

TIRUMALA-TIRUPATl DEVASTHANAMS 
.-. 1957 .. : ' . 



r 'SRI VENKATESVA'RA' HOME, 

(DISABLED DESTITUTES) 
Akkarampalli, TIRUPATI 



Sii Venkatesvara Home foi the Disabled has been opened in the year 
1942, with a strength of 100 inmates. This has since been increased to 150. 
The Home stands on a plot of 50 acres. 

The inmates are of 2 kinds (1) Disabled destitutes. (2) Disabled 
Destitutes (suffering from Leprosy. 

Admission is free for all men, women and children. 

The staff consists of. (1) Medical Oilicer and Superintendent. 

(2) Resident Compounder. (3) A Steward. (4) Two Cooks. (5) One 
Peon and 2 Male Servants. (6) Dhoby. (7) Tiioty. (8) Three dressing 
boys and one barber -recruited from the inmates. 

The inmates are given free board consisting /(!) Rice and Ragi 
Conjee at 8 A.M. (2) Rice, Vegetables, Sarabar and Buttermilk at 12 noon. 

(3) Rice, Vegetables, Rasam and Buttermilk at 6 P.M. 

They are also fed on festival scale on all recognised festival days. 
Fruits grown In the Home are also given frequently. Invalid diet is given 
to sick inmates. Two healthy cooks prepare and serve the food. 
The cripples are served food in their rooms. The inmates are provided with 
utensils for the purpose of eating and drinking. 



Inmates 



in mat weaving,. 





Women inmates en&a&ed in watering plants. 



2. Lodge .-Well ventilated 
rooms with electric lights, about 
20 are set apart for lodging the 
inmates. For bed-ridden: patients 
an in-i atient ward is provided. 

3. Clothes : 3 chaises of 
cothes are given to each inmate, 
with 2 towels, tne blanket, < ne 
I illow, one mat, j one cot, and a 
pair cf sandals. A full-timed 
(hobyis employed to disinfect snd 
\ ash the clothing of the inmates at 
the dhoby khana in. the premises. 

4. Medical treatment : A 
regular dispensary is rua in (lie 
Home to treat all. the inmates. 
Specific treatment for Leprosy 
by sulphcncs is also given. The 
i esults of gthe j treatment are 
assessed in the laboratory 

attached to the Home. Marked clinical improvement is being observed 
in all cases. Leprosy patients from outside are also given treatment 
on week days with a free meal. A few of the inmates have been taught to 
dress ulcei s etc., and help with nursing etc. 

5. Amenities : The inmates are provided with amenities like radio, 
in-door and out-door games, full bhajana equipment for bhajana every even- 
ing, film shows, Harikathas, religious discourses,, and adult education 
fascilities. 

An elected Panchayat of the inmates is associated with the day to day 
management of the Home-distribution of food, aportioning of the day's 
work to the inmates, trying cases of dispute or indiscipline among the in- 
mates. The inmates are also taught a trade to eke out their livelihood after 
discharge. A basket weaving instructor teaches making of mats, baskets etc. 
The sandals provided to all the inmates are made in the Home. A few learn 
tills trade.. Some are learning spinning. jMbst of them take to raisirig crops, 
growing vegetables. The following crops are grown : (1) Paddy. (2) 
Ragi. (3) Redgram. (4) Groundnut. (5) Jonna. (6) Horse gram, etc. 
A few learn Bee-keeping and Poultry keeping. Fruit bearing trees like 
mango, lime, jack and papaya are also grown. 

3 



A FEW OPINIONS 

A very well maintained neat institution, adopting recent advances in 
the treatment and rehabilitation of Leprosy. 

SUBRAMANYAM, Advisor PL Commission. 

129 54 No better people than the inmates of this Home 

could be found to deserve the bounty of Lord Venkateswara 

B. RAMAKRISHNA RAO, Governor of Kerala. 

102 55 The accommodation is very satisfactory. Occupational 
therapy is available, in the form of spinning, sandal making, gardening, 
growing vegetables Poultry farming et:. 

K. N. RAO, Director of Medical Services Andhra. 

161 56 The lead given in this direction is worth emulation by 

other religious trusts and organisations in other parts of the country. 

DHARMENDRA Director Leprosy Control work Govt. of India, 

9-1056 A most well organised institution. 

Dr. SUBBAMANYAM, Asst. Director of Public Health. 
17 2 57 Rendering good medical aid and offer occupational therapy 
to inmates afflicted by leprosy. C. J. RAMACHANDRAN D.M.O. Chittoor. 
10 7 57 Most humanitarion service to raise one's morals. 

AYYINKUMARI REDDY Member. C. A. B. W. Se. 
23 10 57 This Home is being maintained purely by the Devas- 
thanktri, & I was pleased to sea the very useful work being done here. 
The inmates are providad with all ths annuities, & I found them well 
looked after by the Sup3rintend2nt and his assistants. The dispensary 
is located in a separate block specially provided for the purpose, 
and well supplied with medicines and necessary equipment. There 
is a proposal to re-organise the Home, & find out some way 1p 
integrate this Home with the leprosy centre run under the Central 
Govt. Scheme. I was -much impressed by the efforts of the Devas- 
thanam -authorities to have given the lead in dealing with this 
problem, 'P. A. to the Director of Medical Services, A. P. 

Inmates are spinnirtS, 




OCTOBER, 1957 



Date 



Name and Address. 



Sevns. 



Amount 
Rs. 



Sri 

Smt. 
Sri 



6 

8 

10 

11 

12 
13 
14 



Sat 

Sri 



15 

16 
17 
18 
19 
20 
22 
23 



Smt 
Sri 



E. Sri-Tuvastilu, Kandukur. N. KaTtuka 500 
Koridam Rosaiah Reddy, Krislmapurtim. II Cl.Brah. 750 

Bha&yalakshmi. Charmapafna. Kalyanotsavam 500 

Devrao Master, Bombay. N. Kanuka 721 
Venkanria Ling,appa Naik, B,nlkot. Kalyanotsavam ^00 

Gaiadar Bheroclars, Bombay. I Cl. Brah. 1.500 
A.S. Ve-nkatrami Setty, Ernikxilam.Kalyanotsavam 500 

Hariprasada A&arwal, Hyderabad. do. 500 

K. CKititia Satyanarayana "Moorty, Alainoor. do. 500 

N. Ramae'handra CKetty, Cliittoor. do. 500 

B A-nnapurnamma, Tenali. do. 500 

S. Harmma-LTtharao, Hyderabad. do. 500 

G Ga-nfei Reddy, Nizamabad. I Cl.BraK.&do. 2,000 
V.R.P.R. Gfi-n^adhar Chettiar, 

Vaniyambadi. 5 Amantliranotsavaras 500 

Vya-ia Rao, Madras-4. Kalyamtsavarn 500 

B. Muthyala Chetty, BaTifealore-2. II Cl. Brah. 750 

. DKaiber, Bangalore. T^" Kalyanots.ivam & do. 1,250 

C.R. Liks^nmrnaraya-ai CKetty, B=m%a"bre. Kalyan 500 

T. R. BFilacha-adran, Madras, Kalyaiaotsavam 500 

B. Krishna Rohat&i, Calcutta. S. K. Abhishelcam 1,500 

N. Nvirasimha lyen^ar, Hyderabad. I Cl. Brab, 1,500 

K. N. Krishna Nair, Madras-6. Kalyartotsavam 500 

G. Appn Rao, Vijayawadn. do. 500 
V. S. Thyagarnja Mudaliar, 

Madras, S. Kalasabhishekan- 



1,500 



The Agama Rithwics, who took part in the functions. 




T. T. DSYASTfUNAMS, TIRUPATI 

^estiot't o(.V/v///'Y-'//v//ii-' i '' ' ' i/.s 

18-11-57 Tiruchanur Sri Padmavathi Brahmotsava-Dvajarohanar 
22-11-57 GAJAVAHANAM. 

23-11-57 11 Garudavahanam. 

25-11-57 >-> Rathotsavam. 

26-11-57 11 Panchamithccrtham. 

27-11-57 Tirupati Sri Kapileswarasvvami Skaiula Sashti. 

7-12-57 Tirumala Sri Vari Karthika Deepam. 

15-12-57 Danurmasam begins 10-35 P.M. 

]_l-58 Sri Vaikunta Ekadasi. 

21-58 Mukkoti Dwadasi. 

6 1-to I Srj Andal Margali Ncerattam festival. 
13 158 > 




Renovation work of Ananda Nilaya Vimana 

AT TIRUMALA (TIRUPATI) 



The renovation work (Gold plating) of Aiiunda] Nilaya 
Vimana of Sri Balaji Venkateswar has bjcn taken up from 
2nd November, 1957. The devotees can have their Arjilha Sevas 
(paid Darsanams and Utsavams) in the Balalayam shrine in 
Kalyanamantapam from 2nd November 1957 onwards till the 
renovation works are completed. 

There will be Dharma Darsanam of the Mul a Viral of 
Sri Venkateswara between 12 Noon and 2 P.M every clay, till 
the Mahaprathista for the Ananda Hilayam is p.MTormed. This is 
for the information of the devotee public. 

Printed at T.T.D. Press, Tirupati and published by Sri C. Anna Rao, H.A., 
Executive Officer, Tirumala-Tirupali Devasthanams, Tirupati 9-1 1-57. 



J7?e official organ of Tirummla. < 



r*j* -'it t^ jfy 

W V>: 






ii<- ! 
Hfc 







KALYANA MANTAPA IN TIRUMALA TEMPLE 
vhere the"_Balalayamurthi of Sri Balaji Venkateswara is housed for 
the Vimana renovation work period. 




GENERAL: Height 2820 Feet above sea level. 

Temperature: Maximum 94"* Minimum 60 r 
Rainfall 40" Population: 4000. 



SMCOiVIE FRO1V3 TEMPLES FOR OCTOBER 1957 

Rs. nP. 

.1. Sri Venkateswaraswami Temple, Tirumahn ... 4,30,154 67 

2. Sri Padmavatiiiamma Temple, Tiruchanur ... 1,934 S3 

3. Sri Govindarajaswami Temple Tirupati . . . 4,009 45 

4. Sri Kodandaramaswami TempSe, Tirupati . . . 429 37 

5. Sri Kapilesvvaraswami Temple, Tirupati ... 369 54 

Total ... 4,36,897 56 



NOVEMBER, 1957 

Number of pilgrims, accom- | at Tirupati ... 2,5312 
modated in the choultries 

in the month: at Tirumala ... 40,622 

Number of pilgrims, who availed ( Adults . . 51,183 
T. T. D. TRANSPORT FACILITIES ' 

to Tirumala in the month: i Children ... 5,238 



3. 3. S>. ffiontfiiy 



Vol. Vm DECEMBER 1957 No. 12 



special meeting of the Board of Trustees of T. T. Devasthanams 

was convened by the Commissioner, H. R. & C. E. at 
Tirumala on llth November, 1957 at 10 A.M. for electing a Chair- 
man. Ten out of eleven members attended the meeting. They were 
Shris. R. Nathamuni Reddi, R. Ananta Rao, B. G. M. A. Nara- 
singa Rao, Alapati Venkatramaiah, D. Perumallu, B. Ch. Nara- 
yanamurthy, P. N. Appa Rao, Krishnaram Bhupal, P.V. Choudary 
and A. C. Subba Reddi. Sri Paidi Lakshmayya, Commissioner, 
H. R. &C. E., Andhra Pradesh, presided. Sri P. N. Appa Rao 
proposed Sri A. C. Subba Reddi to be the Chairman of the 
Board of Trustees. Sri A. Venkatramaiah seconded the proposal. 
There being no other proposal, the Commissioner declared that 
Sri A. 1 C. SUBBA REDDI WAS UNANIMOUSLY ELECTED AS THE 

CHAIRMAN OF THE BOARD OF TRUSTEES.. 

Sri P. Lakshrm'ah, Commissioner, Religious Endowments, 
congratulated the members on their unanimous selection of Sri 
A. C. Subba Reddy as the Chairman of the Board of Trustees and 
expressed his confidence that his popularity and his continuous 
service as Chairman of the Nellore Municipal Council would stand 
in good stead in administering this great institution of All-India 
repute. 

The Commissioner observed that there were more than 6,000 
temples in the whole of Andhra Preadesh with vast lands attached 
to them for their maintenance. Those temple constructions carried 
with them several beautiful architecture and some of them were 
in a dilapidated condition. To-day most of the temples remained 
without any income for their daily poojas even. It was all due to 
selfishness of the people who were the trustees and due to incessant 
quarrels and disputes between the temple authorities and the 
Archakas and others connected with the temples whose funds were 
freely utilised to purposes other than those of the temples. It was 
really a matter of regret that sucn poor state of affairs existed in 
some of the religious institutions in the Andhra Pradesh and 



4 r T. T. D. MONTHLY BULLETIN 

at the same time there were really some good institutions manned 
by good people as the T. T. Devasthanams. 

Proceeding, the Commissioner, said that Srisailam temple 
was one of the ancient and important temples in the Andhra Pradesh 
and the Lord of the Temple was a ' Yogi ' while the Lord at Tiru- 
mala was a ' Bhogi.' These two went to preach us the significance 
of the crux of our Hindu religion and one could follow either of 
them to attain salvation. He deprecated the tendency of criti- 
cising the Saivism and Vaishnavism and this was due to narrow 
mindedness and selfishness. He said that God who was all-per- 
vading and there was no other religion in the whole world which 
was so broad-based as the Hindu religion. 

The T. T. Devasthanams, he continued was being governed 
by a special provision of the H. R. E. Act 51 and was being managed 
by ' an able Board comprising of experienced and reputed persons. 
The income of these Devasthanams was till very recently only about 
12 lakhs of rupees and it had now risen to 52 lakhs of rupees. This 
increase in the income was only due to the providing of more ameni- 
ties to the pilgrims who were visiting this temple all through the 
seasons in vast numbers. He urged the need for a close net- work 
among the members of the Board, the Executive Officer, Commissio- 
ner and the Government and this no doubt could carry the adminis- 
tration a long way in fulfilling the aspirations to serve the pilgrims 
more and more in the matter of providing amenities. Lastly he 
urged that- the Board of the T. T. D.' should set up an example for 
other temples and other religious institutions in Andhra Pradesh 
to follow. He was confident that Sri A. C. Subba Reddy would 
run the administration of the ", T. T. D. on sound lines and he 
requested the members to evince more interest in the affairs of the 
T. T, D. and discuss the subjects well before reaching to conclusions. 

Sri P. N. Appa Rao, member speaking, next congratulated 
Sri A.- C. Subba Reddy and paid tributes to his abilities and 
adjustable nature in any sphere. 

Sri A. Venkatramiah thanked the Commissioner for his 
speech and assured to bear in mind the advice given by him for 
discharging his services as a member of the Board. 

4J Sri Perumal, Sri P. V. Choudary and Sri B. Ch. Narayanamurthy 
! also spoke congratulating Sri A. C. Subba Reddy on his election 
as Chairman of the Board. 



T. T. D. MONTHLY BULLETIN ,' 5 

MEMBERS OF THE BOARD OF TRUSTEES, T. T. DEVASTHANAMS. 




L. to R. 1st ROW: Sris P. V. Choudary, B. G. M, A. Narasinga Rao, C. Anna 
Rao (Ex. Officer), Paidi Lakshmiah (Commissioner, H. R. & C. E.), 
Alapati Venkatramiah, A. C. Subba Reddi (Chairman), P. N. Appa 
Rao, D. Perumal and T. Devaraj (Peishkar, Tirumala Temple). 

2ND ROW: Sris T. S. Radhakrishnan (Spdt. Estt. Section), R. Anantha 
Rao, R. Nathamuni Reddi, C. Ramaswami Reddi (Peishkar T. T. D. 
Tirupati), B. Ch. Narayana Murthi. and Krishnaram Bhupal. 



Sri C. Anna Rao, Executive Officer, T. T. Devasthanams who 
was present on the occasion, assured on behalf of himself and the 
members of the services in T. T. Devasthanams that they would 
continue to. work in a spirit of humility and selflessness for ; the 
glory and service of the Lord and of His Bakthas and devotees, 
having been given the privelege and opportunity in their lives to 
serve in this great shrine. 



T. T. D. MONTHLY BULLETIN 




SRI A^ C. SUBBA REDDI, M. L. A., was elected Chairman of the 

Board of Trustees Tirumala-Tirupati Devasthanams 

at a special meeting held on 10 1 11957. 



T. T. D. MONTHLY BULLETIN , 7 

Sri A. C. Subba Reddy, Chairman of the T. T. Devasthanams 
replying to the felicitations offered to him on the occassion thanked 
the Commissioner at the outset for the sentiments expressed about 
him and said that during the course of his short term of four months 
he found that this administration was full of complications and 
disputes among the mirasidars of age-long type and required 
detailed study for arriving at sound decisions. During the 
period he said that he found some defects, which he hoped to 
remedy during the present tenure of his office and also hoped to 
effect improvements. As regards the amenities to be provided 
to the poor pilgrims, he said that the administration no doubt had 
done something but it could be said that it had not touched the 
fringe of the problem, and there was lot to do. Sri Subba Reddy 
said that the Board wanted to work to the extent that no pilgrim 
should return with any kind of inconvenience. He requested 
the Commissioner to co-operate with the Board in full-filling their 
aspirations in serving the pilgrim population. 

. At an ordinary meeting of the Board of Trustees held in the 
afternoon on the llth, at Tirumala, Sri Alapati Venkatramiah 
presided in the absence of the Chairman. The meeting of the Board 
was adjourned to.be held at 2-30 p.m. on the 10th December, 1957 
at Tirumala "for disposing the subjects on the agenda. 



The Go-samvardhana week was celebrated at Gosala premises 
from 23 1 Or 57 to 30 10 57. Go-pooja was performed in the 
presence of the public of the town of Tirupati under the distinguished 
Presidency of Sri M. Ananthasayanam lyengar , Speaker of Lok- 
Sabha. After reading of the annual report of the Gosala, the 
Executive Officer of T. T. Devasthanams gave a brief history of the 
Gosala and its activities. He hoped that the Institution could be 
shifted to the new diary farm in a 400 acre plot outside the Town 
limits in the next few months. The President Sri M. Anantha- 
sayanam lyengar,, appreciated the development of Sindhi breed 
and their milk production. He also suggested to have another 
Mariana breed. The gathering was addressed by Sri C. Ramaswami 
Reddy, Peishkar, T. T, Devasthanams and Sri Venkatanarayana, 
Headmaster* Municipal High school, Tirupati. 



T. T. 



D. MONTHLY BULLETIN 




Renovation work of Ananda Nilaya Vim ana 
AT TIRUMALA (TIRUPATI) 



The renovation work (Gold plating) of Ananda Nilaya 
Vimana of Sri Balaji Venkateswar has been, taken up from 
2nd November, 1957. The devotees can have their Arjitha Sevas 
(paid Darsanams and Utsavams) in the Balalayam shrine in 
Kalyanamantapam till the renovation works are completed. 

For the "convenience of the devotees Dharma darsan of Sri 
Mula Yirat of Sri Venkatesvaraswami has been arranged at 
approximate timings as follows : t 

Morning .. 6 to 7-30 A.M. 

Noon ,. 12 to 2 P.M. 

Evening .. 7 to 8 P.M. 



Religious lectures held during the month of November 1957 

T. T. Devasthanams Information Service Office, 

19, Royapettah High Road, Madras 14. 

Discourses given by Subjects 

Koil Thruvengada Ramanuja- PEYALWAR AND 

dasan THIRUMAZHISAI ALWAR 

9 Swami Venkateswarananda ALWAR AMUDU 

16 Odaylur A Rajagapala Sarma BHAKTHA CHANDRAHASA 

23 K. Rajagopal Rao, B. A. ANDAL VAIBHAVAM - 

30 Vengalathur Mani Sastrigal GAJENDRAMOKSHAM 



LOKA SANGRAHA 

V. S. Venkatanarayana, M. A., B. Ed. 

Bhagavadgeetha is the Song Celestial which propounds to 
us the means by which we can attain salvation. Of the many 
concepts and ideals presented therein the concept of Lokasangraha 
is unique and original to it. It is a theme over which every one 
should ponder deeply and translate.Jnto practice what all it means. 
Bhagavan Sri Krishna asks Arjuna to do his duty without caring 
for the fruit thereof. He should do so in order that the world may 
follow his example. Sri Krishna himself is a monumental exam- 
ple of Lokasangraha. As he states in sloka 22 of chapter 3 of the 
Geetha, though there is nothing for him to gain or lose in the three 
worlds, he himself performs karma. For as he posits in the next 
sloka if he were to neglect his duties his example would be 
followed by one and all and he would thus be the cause of "their 
downfall. 

..... Some may contend that there is no need for them to perform 
karma as they are atmagnas and hence without any need for puri- 
fying 'their mind and striving for freedom from the bondage of 
samsara. But Bhagavan says that while- the ignorant perform 
karma with a view to gratifying some desire or other of theirs, 
the gnanis perform them purely with the intention of teaching the 
world by their personal example to perform their duties. Loka- 
sangraha is the ideal for them. Even King Janaka and others were 
able to attain salvation through doing karma their regular func- 
tions. Bhagavan Sri Krishna emphasizes, the need for the practice 
of every principle conducive to the welfare of people in every 
walk of life and allotted to them in different denominations. 

Are there not some of us at least who at some time or other 
have neglected to, perform the niyatha karma on account of 
kayoklesabhaya ? This is not proper. Duties have to be carried 
out scrupulously by every one and foremost by people at the helm 
of affairs, as their example is likely to be followed by others. Phy- 
sical hardships or sentimental feelings should not weigh in the mat- 
ter. The jQeetha says " Yogah karmasukousalam ". The skilful 
performance of one's duties is in itself yoga. The crux of the mat- 
ter is that a gnani does karma renouncing the thought that he is 
the doer and as such he should be benifited. The Karthrutva- 
buddhi should not be there and there should be nirlipthatha. It 
behove us well to deeply meditate over the concept of Lokasan- 
graha and perform our duties without any defection at any time. 



10 ' "- ' T. T. D. MONTHLY BULLETIN 

.(Continued from page 24) 

It was India tinder the fevered Prime Minister, Shri Jawaharlal 
Nehru that enunciated the Panch Sila Principles consisting of : 

1. Mutual respect for each other's territorial integrity and 
sovereignty ; 

2. Non-agression ; 

3. Non-interference in each other's internal affairs for any 
reasons of an economic, political or ideological character ; 

4. Equality and mutual benefit ; and 

5. Peaceful co-existence. 

for ensuring world peace. The above principles, if observed by all 
nations, will pave the way for world peace. 

(to be continued.} 



WHA T DOES THE PILGRIM 

1610 '57. S. SUNDARAVARADACHARI, Assistant, The Hindu Theological 
High School, Madras. 

A student by name Ch . R. Raman studying in the First Form of Sri Rama- 
krishna High School,' Chingleput was getting fits very often and falling down on 
the floor suddenly. His father Sri M'. S. Rangachariar an employee of M/s 
Narayanan & Co., Film Distributors, Madras spent hundreds of rupees towards 
medical treatment but in vain. A suggestion was made and the boy vowed to 
go to Tirumalai Hills, offer his hair to Sri Venkateswara and do Anga- 
pradakshina in the temp'e. The boy's condition soon became better day by 
day. 

On 3rd September 57, we went to the Hills and offered the prarthanai as 
vow and also had a Garudothsava festival on the 4th. Now the boy is quite 
alright by HIS -GRACE and Aseervatham. He attended the examinations 
and got 98% in Mathematics and very good- marks in other subjects. 

May Lord Venkateswara bless the boy and let all the bakthas. learn that 
SRI VENKATESWARA is also A doctor of doctors. 

15 11 '57. D. RATNAVAKMA HEGGADE, M. L. A., Dharmastal, (S. Kanarx) 
I am sure, that the most ancient and Sacred temple of Lord Venka- 
teswara is so beautifully and efficiently managed by you for the. past several 
years and as a true devotee of the Lord, you have- offered your thought, word 
and deed at the Lotus feet of the Lord and is conducting the affairs to the best 
satisfaction of the innumerable pilgrims who visit this holy shrine- every day. -A 



SRISAILAM 

T. V. Gopalachari, B.A., Dip. Lib., 
(Dept. of Archaeology, Southern circle, Madras~9.) 

long cherished desire of the pilgrims is fulfilled by the 
opening of a 31 mile all-weather motorable road to Srisailam 
at Dornal last month and. this has added another feather to the cap 
of the Andhra Pradesh Government, because the work was started 
during the Prakasam Ministry under a deficit budget. The comple- 
tion of the- road at a cost of Rupees, Twenty lakhs makes the Holy 
Shrine at Srisailam easily accessible to pilgrims, besides facilitating 
the provision of other amenities. This beautiful spot is sure to 
attract the people in large numbers and would soon be a ' pucca ' 
Tourist Centre. 

The famous Temple at Srisailam, in the Nandikotkur Taluk of 
the Kurnool District, is situated in 16 5' N. and 78 53' E. It is 
about 1500 feet above the sea level and lies in the midst of malarious 
jungles and rugged hills in the northernmost plateau of the 
Nallamalais, overlooking a deep gorge through which flows the 
Krishna river. The ancient buildings in and around Srisailam 
proves that the neighbouring country was once in a prosperous 
condition and has subsequently fallen to evil days. Thanks to the 
Andhra Pradesh Government, it is renovated and is made easy of 
access to the pilgrim public, and it is earnestly hoped that it will 
regain and reflect the ancient glory once again. There are three 
routes leading to the sacred shrine : that through Atmakur and 
Nagaluti in the Nandikotkur Taluk, which is frequently used ; 
that by Bommalapiiram in the Markapur Taluk ; and that across 
Nila Ganga ferry over the Krishna river, which is followed by 
pilgrims from the Hyderabad Territory. It is 73 miles north of 
Nandyal Railway Station. From Dornal it is 31 miles. Dornal 
is 81 miles by road from Kurnool and 28 miles from Markapiir. The 
surrounding forest scenery and some of the rocky ravines are truly 
magnificient. But for the festive season, the place is almost seclu- 
ded, except the Chenchus, a wild jungle tribe inhabiting the Nalla- 
malai Hills. Greatest engineering skill had to be used for clear- 
ing of the jungle, lifting up of huge boulders and for forming 
high embankments to negolithic deep valleys and for cutting hill 
mounds and drains for diverting hill vagus, while laying the 
road. This is yet another shrine, which required great courage 
and tenacity to attempt a pilgrimage all these days, but now 

with the laying of the motorable road, it is solved once and 

...... ... ..... ... ^ 



10, " r T..T. D. MONTHLY BULLETIN 

for all. -In -this connection, it will be interesting to note that a 
-sum of Rs. 17 lakhs is provided under the Second Five Year 
Plan for the construction of another road 40 miles in length on 
the other "side of the river from Mannanoor to Nilaganga. ' 

The Mallikarjtma Linga on the Srisailam Hill is one of the 
twelve Jothir Kngams in India and as such held in high esteem 
by the Hindus in general and by the Veera Saivaites in particular. 

The antiquity of this Sacred Hill can be traced back to the 
Epic period, as we get a reference in the Mahabharata and also 
in the Skanda Puranam. Further, the great Saivite Saints like 
Appar, Sundarar and Sambandhar have commemorated in ' Tevar- 
ram * about the presiding Deity of Srisailam. Sri Sankaracharya" 
has also sung in praise of this Deity. In sanctity, the Temple is 
claimed by both the Hindus and the Buddhists. It is also recorded- 
that the ' Buddhist Nagarjuna summoned Bhikshus to reside in 
it and stored it with all the Buddhistic cannonical books and their 
commentaries.' 

Nagarjuna is believed to have lived in South India in the 
2nd or 3rd century. He was a great dialectician and pursued the 
negative dialectics of the Prajna School till he reached a complete 
denial of any definite thought about anything, especially in his 
Madhyamika-Sastra. Further, Fa-hian and Huin Tsang, the two 
among the ' three mirrors that reflect Indian Buddhism ' refer to the 
times of Buddhist Saint Nagarjuna in their anecdotes and these, 
strengthen the existence and sanctity of the shrine from time 
immemorial. 

According to Indian mythology, God Siva with his consort 
Parvathi appeared in the form of Mallikarjuna and Brimharambha 
on the Sacred Hill to bless Rishabha or the sacred Bull, who perfor- 
med penance here. The local tradition describes the dedication of 
the Temple to Mallikarjuna,, who married Chandravati, daughter 
^of King Chandragupta, and she was so full of love for the deity that 
'she presented 'jasmine ' flowers (Mallika) daily at the shrine. The 
popular version goes that the temple was built by one Princess 
Chandramati, the daughter of .a Raja, who lived at a place called 
Chandraguptapatnam in the former Nizam's Dominions and so on.- 

As has been already pointed.out, but for the few Chenchus who 
inhabit these parts, it is a forsaken place. Just as the ' Bonthuks"'" 
claim Narasimhaswamy of Ahobilam, the Chenchus of Nallamallai 



SRISAILAM 




'he first bus which was put on the 
new road to Srilailam. 



The Chief Minister opening the new road 
to Srilailam. 



Hills claim Mallikarjuna of Srisailam, as their tribal God. And. 
these Chenchus being masters of the region, they claim the privilege 
of collecting a small fee from the pilgrims to Srisailam, during festive 
seasons and act as guides. They play a very important part in 
the affairs of the temple. On ordinary days, the solitary Jangam 
Priest and the Saivite mendicant with the assistance of the local 
Ghenchus manage the affairs of the temple. During the festive 
seasons, the Chenchus play a very important part. These Chenchus 
claim to have defended the temple against attack of the Rohillas. 
They also claim that Lord Siva was assisted in his hunting expedi- 
tions by his Chenchu bride and the same can be seen in the panel 
on the northern side of the courtyard wall. 

There are as many as 40 inscriptions which refer to Srisailam. 
Harihara His mentioned to have made gifts at Kanakasabha, Sri- 

saila... ...etc. The homage paid by Vira Narasimha Raya, the 

elder brother of the famous Krishna Raya is recorded in an incrip- 
tion within the shrine chamber of the temple. Sri Krishnadeva 
Raya himself visited this sacred shrine on his return from bis 
victorious campaign in the east. He is said to have presented tax- 
free villages to the temple and remitted the tolls on horses, pack- 
bullocks etc., to the temple. Further, at ' Kanchi, Srisaila......he 



12 '. T. T. D. MONTHLY BULLETIN 

(Sri Krishnadeva Raya) repeatedly extended, according to Sastras 
and Aganias, various gifts, such as, weighing his person with gold 
and the like, for his ever increasing prosperity., He also ' made^ 

several 1 valuable gifts at Srisailam ' etc. His subordinate, 

Chandrasekhara Raya who was governing the Srisaila Rajya, pre- 
sented a golden image of Nandi and Bhringi to one of the small ' 
shrines of the- same temple. 

From the Koduru grant of An.a-vota-R.eddi, we find that Pro- 
laya-Vema constructed steps to Srisaila (mountain). We also find 
from the Vanapalli plates of Anna Vema, reference to the building 
of steps on the path of the Pathalaganga (the name of that branch ' 
of the Krishna, which flows past Srisailam). There are numerous 
other inscriptions associated with Srisailam. Poet Srinatha speaks- 
of the grant of two villages Cheruvada and Atkuru to the shrine of 
God Mallikarjuna at Srisaila by Kamaraja (Terugu Cliolas) in his 
' Sivarathri Mahatmyam,' 

From the 'worship of a primitive forest deity by human sacri- 
fices, the Sacred Hill area subsequently passed on to Buddhists who 
in turn, -were ousted by the Brahmanabs androught the aboriginal 
deity into the folds of Hinduism under the form of Siva and his 
Sakti, Madhavi or Brahma-rambha. It is, however, the only temple 
in the south, where all castes and creeds, both men and women, all 
join in worship. 

The annual festival for the God and Goddess lasts from Febru- 
ary to the end of May at which pilgrims come in large numbers. 
Special mention must be made of Maha-Sivaratri observed on the 
night of the fourteenth day of the dark half in the month of Magha 
in honour of Siva. Among the five Sivaratris, Maha-Sivaratri 
is considered as very sacred as the observance of which is believed 
to secure for the devotee immunity from the effects of sins committed 
knowingly or unknowingly. By the Saivites, this Maha-Sivaratri 
Vrita is observed strictly. The Bhaktas take bath in the holy waters 
and keep awake throughout the four yamas and worship the deity 
with offerings. In the first yama, they worship; Him with lotus 
flowers and offer pongal and recite the Rig Veda. While in the 
second yamam they worship Him with Tulasi and offer Payasam 
with recitations from the Yajur Veda. In the third yamam, leaves 
of Bael tree called also Bilvam and food mixed with sesamum powder 
is offered and Sama Vedam is recited. In the fourth and final yamam, 



SRISAILAM 




General view of the Srisailam temple, from the southern side. 

[Courtesy;-" 1 Archaeological Survey of India. 

blue lotus flowers and pure and simple food is offered and Atharva 
Veda is recited. All these are observed according to the strict 
canons 'as laid down in the scriptures. The observance of Maha- 
Sivaratri emphasises the fact that death is sure to follow birth, 
nights sure to follow days, Pralaya, active Cosmic life and so on 
and people should regulate their life accordingly and thereby warns 
that we should neither sink with sorrow nor jump with joy. 

TKe temple is 660 feet long by 510 feet broad. The walls are 
elaborately sculptured. In the centre stands the shrine Mallikarjuna, 
/the name by which Siva is worshipped here. The main' temple 
is facing East and is surrounded by the Amman Temple, old 
Mallikarjuna temple, Virabhadra temple and the Sahasra Liriga 
Temple. The Nandi Mandapa, Bali Pitha, Vasantha Mandapa 
and the stone lamp pillar and the other temples mentioned above 
are surrounded by massive stone walls. The visitor will not miss 
the wonderful bas reliefs which adorn the outer side of the courtyard 
walls. These walls are 20 feet in height. The Mallikarjuna temple 



14 . T. T. D. MONTHLY BULLETIN 

is about 10 feet square enshrining a stone Linga. The Mukha- 
mandapa with good carvings was constructed by the Vijayanagar 
.King Harihara II, in 1404-05 A. D. 

Among the temples enclosed within the main Erakara is the^ 
Sahasra Linga, the' shaft being divided into 25 facets and each of" 
these latter having 40 miniature Lingas with the three-headed Naga ' 
coiling round the base of the Linga. In addition to these, there 
are several other bas-reliefs which attract our attention. Out of 
the brass copper plates which were removed, special mention must 
be made of Siva in the Dharma-Vyakhyanamurthi in Yoga, instruc- 
ting aged pupils, with his left foot resting on the tideous malignant ' 
dwarf Apasmara, who sprang from the sacrificial fire of the Rishis 
of the Darukavana ; and Siva in Alinganamurthi with his Varada 
Hasta and the left hand affectionately placed round Gauri,, sitting ' 
on his left thigh. In addition to these, we have large images of 
Nataraja, the Cosmic Dancer and also an image of Somaskhanda, 
. one of the popular images of Siva in the South India. 

-One cannot also escape noticing a well-executed stone sculp- 
ture of a remarkable three-legged Bhringi about 3 , feet in height, 
standing outside the front entrance. More than all these, the 
noteworthy sculptural antiquities are the wonderful series of bas- 
reliefs depicted on the outer surface of the courtyard walls. The 
bottom most row is ornamented with a series of panels with elephants 
with rich -trappings and anklets as if in procession and many of 
, them twisting up trees with their trunks, as is characteristic of them. 
The second row is devoted to equestrian and hunting scenes while 
the third and fourth depict processions of soldiers, dancing girls 
and musicians and in the rest of the panels, we see fabulous animals 
and a host of scenes representing Siva in "one of his many forms. 
These bas-reliefts are mostly similar to the bas-reliefs adorning 
the courtyard walls of the Hazara Rama Temple at Hampi. 

In addition ' to these, special mention must be made of the 
' representation of a one-horned Rhinoceros with large raised spots 
denoting the peculiar hide of the animal and this is a very rare 
representation in Indian Art. Besides, 'the representation of the 
popular animals like the elephant, cow, bull, camel etc., we have 
the "African Giraffe also. The above-mentioned bas-relief repre- 
sentations are only a handful, and in addition to the above, we 
have bas-relief representation of Siva as Bhikshatana, marriage 




General view of group of carved panels on the outer side of the eastern wall in 
, . . Srisailam temple, Kurnool Dt. 

Courtesy: Archaeological Survey of India. 

with Parvaihi, Kiratarjuna story, Bhujagahalita, Gajaharrmrti, 
Mahishasuraraardini and Siva saying the boy Markandeya form 
death and so on., 

In view of these beautiful and varied bas-relief representations, 
it has been rightly said, that to the student of Saivite icono-' 
graphyj the Srisailam bas-reliefs are a veritable museum and a 
Library rolled into one, since almost all popular forms of Siva and 
the legends connected with Him, are well represented. Of course, 
it goes without saying that here lies Kailasam for the pious devotee 
arid here again, the Anthropologist has material for the study 
of the cultural, social and physical aspects of the aboriginal tribes 
associated with the temple and finally for the tourist, it is, a parar 
. dise with its picturesque scenery and the Pathalaganga with its most 
remarkable sea-green colour water. .. . 



16 '. T. T. D. MONTHLY BULLETIN 

CAUTION 

1 . Please REMEMBER that Tirumalai Hill is a very sacred place and 
Sree Venkateswara, a powerful force. 

2. Please RESPECT ancient customs and established usages, when 
you are on the Hills. 

3. WEAR NO BOOTS OR SHOES -a sort of penance. The Hill area is 
considered holy. , 

4. WEAR NO FLOWERS all flowers are for God only. 

5. AVOID SMOKING, or carrying any article for smoking. 

6. AVOID SPITTING chewing betel and tobacco. ^ 

7. AVOID TAKING MEAT, fish, eggs, flesh, or drinking toddy or 
attack or any other intoxicant. 

8. TAKE BATH and wear clean clothes before you enter the shrine-, 

9. AVOID RUSHING in for darsariam and take your chance in the 
Queue and allow chance for every one. 

10. AVOID LOUD CONVERSATION or demonstration which would 
derogate the solemnity of worship, 

11. RESPECT AND PROMOTE the sentiments of pilgrims. 

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead 
you in the performance of your vows and disposal of offerings. 

1 3 . GIVE YOUR OFFERINGS in the Temple Office and demand receipts. 

14. DEPOSIT ALL YOUR Hundi offerings in the Hundi or Koppera 
at the Bangaru Vakili or Golden gate. Otherwise your vows 
will not be fulfilled. 

15. ASK FOR AND OBTAIN all information and particulars form 
the Pilgrim Guides, Choultry Superintendents, and Temple 
Managers. They are always at your service. 

16. FORWARD COMPLAINT or suggestion to the Executive Officer/ 
T. T. Devasthanams for action and it would be promptly 
attended to 

N.B, Contributions of articles not more than a foolscap page of type- 
written matter in English on Sree Venkateswara and the 
experiences ofrhe YATHRA will be gratefully accepted by the . 
EDITOR from the devotees and pilgrims to Tirumala. The 
articles are not returnable. This Editor reserves the right to 
include, alter, modify or reject them as time and space -will 
permit. 



SYMPOSIUM OF .HINDUJWgggmP. 

ETERNAL GREATNESS IN TEMPORAL FACTS 

| a HITEHEAD, A. N. a well-known writer used to say that 
religion will conquer which can render clear to popular 
accessible to mankind ; understanding some eternal greatness 
incarnate in, the passage of temporal fact. 

In Hinduism, there are various kinds of worships while the 
oneness of God is being maintained. There is worship for people 
of various orders of evolution. It also takes into consideration 
material point of view side by side with the spiritual point of view. 
He is true to God who is true to man. It is said in the Gita, one 
must do actions which is conducive to the good of the world. 



Having an eye on the welfare of the world thou should 
perform action. 

In the. Taittiriya Upanishad, it is laid down that one should 
produce abundant food. This is a pious vow. Earth is food. 
Ether is the Earth of food. Ether is established on the earth. 
Earth is established on Ether. Therefore, he who knows and con- 
templates on food which is based on food, food becomes well 
established' and enjoys food and commands enough food. 

In Prajani, in cattle and in the efulgence born of sacred wisdom, 
he becomes great. Through righteous conduct, he becomes a 
well renowned man. 



20 ( T. T. D. MONTHLY BULLETIN 

The Community Projects are putting into practice what, is 
preached in the Taittriya Upanishad. The Community Projects 
is an important activity of the Government of India and there is 
a Union Ministry specially for the Community Projects. This 
shows the importance of it. Reading between the lines, one can 
see the spiritual significance of the Community Projects. 

In the Taittiriya Upanishad, in the Avahanti Mantra there is' 
a quotation for more disciples to join; for more food more 
prosperity for the people. There is an invocation 



This is an invocation for produce from land; cows, wealth 
prosperity. Also it is a wish for more student members for Com- 
munity development. 

During the past five years, the disciples of many of the dis- 
ciplines subdisciplines and special fields have been made uneasy 
by a social invention, Community Development which is demanding 
re-adjustment in thinking and action. Learning to share credit 
and learning to share responsibility are difficult human adjustments 
which may be even more difficult when groups of specialists are 
required to share responsibility and credit with one another. 
Community development aims at helping people to help themselves. 
Community ^development aims at increased and better participation 
of the people in community affair revitalisation of existing forms 
of local Government and transaction towards effective local- adminis- 
tration where it is not yet functioning. 

There was an occasion when one of my co-religionists of the 
same branch of Visista Dwaita Philosophy was questioning me on 
the following points. See, the Bible contains great lessons of fo r - 



SYMPOSIUM OF HINDU WORSHIPS ,' 21 

bearance and forgiveness. Does your religion contains similar 
provisions. The writer of this article hastened to reply as under : 
In the Hindu system of philosophy, Veda and Vedanta are the 
highest. Next comes the Ithihasas and Puranas. Then come the 
Acharya granthas, Prabandha and Stothras. There are more than 
108 Upanishads. Among them Sandilya Upanishad is a minor 
This is the 62nd Upanishad. Sandilya Upanishad gives details of 
the virtues (10 Yamas) and 16 Niyamas which have to be practised 
and represent two stages of Yoga, which has 8 stages. This minor, 
portion of this minor Upanishad contains 20 virtues which include 
forbearance, forgiveness, truth, endurance, simplicity, moderation, 
fasting, celebrity etc. which are prime necessities for thinking of 
practising Yoga. The gentleman" 1 was convinced. As Hinduism 
caters to all tastes, unless one is a high grade expert, he will not be 
in a position to answer all questions. 

From the gross elements, the Upanishad which represents 
the highest Hindu philosophy, the subtle elements are discussed. 
The sun is the greatest centre of energy and as the main 
spring of light and energy is often indentified with the Prana 
in the cosmic energy. Matter is the Moon, Moon being devoid 
of all lieat and light. Whatever exists in the Universe with form 
or without form, gross or subtle, atomic or compound are mutually 
convertable and the difference between the two is not radient but 
a difference only in the state of manifestation. 

Hindu religion visualises each person worshipping according 
to his own lights. Certain aspects of Hinduism are specialised to the 
exclusion of all other aspects which will be nearly tantamount to 
Christian religion. In a similar manner, certain other aspects of 
Advaita worship of God may be akin to the Muslim religion. 

In the Christian religion, the predominant note is 'Love is- 
more precious than goal.' While opening the Polish House, 
Lord Halifax spoke as follows : 

" Nor can that endure which has not its foundation upon 
Love. For love alone diminishes not, but shines with its own 
light, makes an end of discord, softens the fires of hate, restores 
peace to the world, brings together the sundered, redresses wrongs, 
aids all and injures none. And whose invokes its aid shall find 
peace and safety and have no future of ill." 



22 '. T. T. D. MONTHLY BULLETIN 

In the Muslim religion, the predominate note is a jealously 
accredited faith. Five prayers a day, alms giving, fasting, frequent 
lustrations, universal brotherhood, and oneness of god are the 
five cardinal principles of Muslim. Parsees stand for religious 
toleration. The Jains and the Buddhists stand for Ahimsa (non- 
killing). A Hindu has got the option to worship his own favourite 
Deity. In Christian religion, there are some verses requesting God 
to give one's early bread. In Hinduism also, there are some 
passages asking for gratification of desires, but the highest worship 
is the worship of the supreme being and asking for no earthly desire 
but only wishing for salvation. Gita has got the most cosmopolitan 
outlook among religious and philosophic books. It says any one 
irrespective of caste, community and sex, if he or she worships God 
with devotion he or she can attain salvation. It does not reserve 
salvation, only to Hindus or only to a particular priestly class. 
In India, religion has survived the onslaught of invaders because 
it has struck its roots deep into the hearts of people. 

Christian scriptures say that the hairs of your head are 
numbered. The Muslims also believe that there is a moving finger 
that writes, as referred to by Ruby at of Omar Khayan and that 
destiny cannot be changed or averted ; but in the case of Hinduism 
especially the Gita considers that there are 5 factors which contri- 
bute to success. The body, the actor, the energies, various organs 
and the most important the fifth factor is the providential favour. 
These are the five factors which contribute to success. It is noticed, 
reading between the lines, that one can see that a lotof human effort 
joined to providential favour contributes to success. The blind 
destiny does not hold away. -This seems to be a most reasonable 
attitude. 

The Taittiriya Upanishad describes the gross elements which 
^.are threaded on the subtle elements. In order to describe- the 
supreme being, the sound ' OM ' is used which is a combination 
of ' A U & M.' OM is held at the sound symbol of Brahman said 
to be first sound produced at the beginning of creation. From the 
Mantras of OM, it is held came out the feet of Gayatri and from 
the three feet came out the 3 Vedas and the 3 worlds. From 
errff&t^jq- expanded into Rigveda from *rifoi$i sfa?% which 
expanded into the Yajurveda and from wt 3}> ?r: u^^Tr^ which 
expanded into. Samveda. The first is hymnal, the second is 
devoted to work and* the third is devoted to knowledge. The 



SYMPOSIUM OF HINDU WORSHIPS ; 23 

desires which the mantras are stated to gratify in the Taittiriya 
Upanishad are for perpetuating the gross elements and ultimately 
in order to attain the subtle elements. Certain restrictions in 
diet are necessary in order to maintain the body functioning pro- 
perly. The five actions of breath Prana, apana, samana, udana 
and Vyana can be made to function properly only by regulation 
of diet and by regulation of conduct. Gita refers to three types of 
natures, good, energetic and dull. The food that a man eats 
possess these qualities. Even among vegetables three qualities 
are present in varying degrees. In the recent Vegetarian Congress 
in Delhi the need for a vegetarian diet was stressed. 

Healthy material life is also advocated in the Upanishads 
especially in the Taittiriya Upanishad, side by side with a spiritual 
life. It is said that a young man who has got good health and who 
is doing all his religious duties may be said to be a happy man. All 
these material desires are due to self as explained by Yagnavalkya 
to Maitreyi in the Brihadaranyaka Upanishad. A woman does 
not love her husband for the sake of the husband but for the sake 
of the self she loves the husband. The woman does not love, the 
children for the sake of the children but for the sake of the self she 
likes the children. The possessions or property are not liked by 
a person for the sake of the possessions but for the sake of the self 
which is Atman. Therefore, one should discuss about Atrnan 
and meditate about self. There is always the connection between 
the material and the spiritual world. The Union between material 
and spiritual things has been cemented in the Upanishads and 
Scriptures. . . 

In this connection, the views expressed by the President, Vice 
President and the Prime Minister of India in the World Religious 
Conference held at Delhi on 17th November '57 is very important. 
Delegates from several countries who attended the First World 
Conference of Religions praised India's efforts to spread the 
message of love, peace and brotherhood. President Rajendra 
Prasad said that man could neither benefit fully from the advance 
of science nor escape his sure doom unless he gave religious or 
Spiritual values their due place in life. . 

The moment we touch the level of true religion, mutual sus- 
picions and bickerings disappear and man is fact to face with a 
breadth of vision before which all human beings appear as equals. 



24 '. T- T - D - MONTHL Y BULLETIN 

' Spiritual view of life ' is another name for this feeling. It should 
be quite clear that genuine peace and happiness of man are inextri- 
cably linked with this view of life. This did not, however, mean 
that bodily comforts and material prosperity should be necessarily 
eschewed. " What is meant by saying it is that this prosperity 
should not be mistaken for life's summum bonum. Material well- 
being may be looked upon as one of the means for achieving the 
highest good." 

The Prime Minister pointed out that mere thinking pf old 
rishis and munis and saying " we are their descendants " would not 
help. Descendants of even rishis and munis had been both good 
and bad. The question is not what the rishis and munis were, 
but what you are yourself. We have to develop to-day's India and 
not merely think of India of a thousand years ago. If we sacrifice 
and act according to our own principles, we will not only help 
- others but help ourselves also." 

If this Conference makes you respectful towards other religions 
and other human beings and makes you feel that there are no chosen 
races, no chosen nations, no chosen individuals but each one has 
in him the possibility of growing into the divine, it would have 
done a great work, Dr. Radhakrishnan declared. 

/ 
To Sum up' Man approaches near perfection by recognition 

of the material mould^and mental conditions of human existence 
side by side with the spiritual of human-life combining in himself 
the idealist and the pragmatist. Man's nature consists of five 
shea.ths : Physical, Vital, Mental, Supermental and Spiritual energy. 
In the West the,re has been a lop-sided development of physical, 
vital and mental energies. In -the east, there is a top-sided develop- 
ment of supermental and spiritual energies. If man is not content 
within himself and develops ill feelings in his dealings with others, 
, the result is that a tendency towards war develops. If every 
individual develops the five aspects referred to, there will be less 
chances of war. 

The conception of peace and security should be understood 
to mean internal development in man and the attitude of each 
nation to the other. When there is a balanced development in 
the individual and also among nations, there is a chance for lasting 
peace and security in the world. 

(Continued at page 10) 



THE SACRED NAMES OF LORD SRINIVASA. 
Sri T. K. Gopalaswami Aiyangar, M.A., 



. 57. 

(Jamidaghna samudbhutapotrine namah.) 

Surrender unto Lord Srinivasa who assumed the 

form of a Boar and presented Himself only 

upto the portion of the knees. 

(fjfBHIS epithet of Lord Srinivasa is traceable to episodes referred 
els to in the Varaha and the Padma Puranas which can be na- 
rrated thus. 

The episode begins with the account of a hunter Vasu ( sng ) 
by name who was a votary of Lord Lakshminarayana. He lived 
in the woods near Suvarnamukhari abounding in Syamaka grains. 
Whatever food he prepared with Syamaka, he first offered it to 
the Lord and then partook of it. It so happened that once when 
he was away in the woods, his son Vira ( 3\? ) by name, cooked 
the available Syamaka grains, offered them to the Lord as usual and 
satisfied -his appetite. When Vasu returned, and found that the 
Syamaka grains were missing, he grew angry and went even to 
the extent of inflicting death punishment on his son. Vasu was 
under the impression that Syamaka grains were used by him with- 
out being offered to the Lord. Vira would have been killed had 
not the Lord expressed in person that Vira was more devoted 
than Vasu and that He appreciated His. unfliching devotion. 



About that time, a devotee Rangadasa by name lived on the 
Venkata hill and seriously engaged himself in fetching wreaths 
of flowers to the Lord from his self-constructed garden. He 
himself dug a well in the garden to water the trees and kept him- 
self clean to qualify himself to render service to Him. As ill- 
luck would have it, he beheld the King of Gandharvas landing on 
the flight of steps of the tank where Rangadasa took his bath and 
prepared to retrace his steps homewards. Incited by the curio- 
sity, he stayed there for a while, to witness the King's movements. 
Gandharva king who had a host of young ladies of attractive 
features round him, got into the waters with the ratinue of ladies, 



26 , T. T. D. MONTHLY BULLETIN 

and sported with them freely in the waters. But Rangadasa who 
witnessed the scene could not but violate mentally the laws of 
morality and consequently found himself physically unfit as well, 
to render service to the Lord that day without taking a fresh bath. 
Overcome by the sense of shame at his action, he took a bath imme- 
diately iri the tank and repaired to the shrine with the wreathes 
of flowers. Rangadasa who never failed to be in time, was 
expected for a long time by the Archaka who fretted and fumed for 
the inordinate delay caused in the daily routine of His puja. Ran- 
gadasa who did at last enter into the temple with the flowers was 
very seriously qesstioned by Archaka to explain why the delay 
was caused that day. Rangadasa whose repentance cut as under 
the vital cords of his heart, could not express anything but observe 
absolute taciturnity, shedding tears profusely, with his head, bent 
low. The Lord who found Rangadasa a perfect penitent expre- 
ssed in an incorporeal voice thus " Rangadasa, dorCt you worry. 
It is I who tested you 1 in that manner. You shall be born again 
as. the King of mortals and happily rule the Kingdom like the King 
of the Gandharvas in the celestial region. You shall stay here 
throughout your life to render service to Me and continue the same 
service even in the next birth and improve the shrine and thevimana. 

a 



As predicted, he was reborn as king Tondaman, through Suvi- 
ra and Nandini belonging to the lunar race. Even from the age 
of five, he evinced his devotion to the Lord. He lived in a place 
known as Ncfrayanapuram and became famous for his good qua- 
lities. Hp married the daugheer of Pandya King, Padmavathi 
by name who was a suitable match to him. He enjoyed as a kifig 
all the pleasures peculiar to die mundane world in his harem 



THE SACRED NAMES OF LORD SRINIVASA , 27 

abounding in number of young ladies. Being permitted by his 
father, he went on a hunt to the woods near Suvarnamukhari river 
and found to his great amazement the hermitage of Sukabrahma- 
Rishi. He waited upon the sage and received his blessings. While 
he came out of the hermitage and turned towards the woods, he 
accidentally beheld a parrot possessed of fine variagated colours 
(Pancha Varna Siika) uttering the syllables " Srinivasa " with 
clear articulations. 

King Tondaman chased it very closely till -he reached the 
Syamaka woods where 'Vasu, the hunter lived. The parrot sud- 
denly disappeared and in his curiosity to know the whereabouts 
of the parrot, he approached the hunter, Vasu, and enquired the 
history of the parrot. The hunter who received Tondaman as 
the king of the state, paid all respects due to him and said that 
the parrot was invariably associated with Lord Srinivasa, the pre- 
siding , Godhead of the Venkata hill. He further explained that 
the paroot could no longer be seen by him and that it moved on" 
the bank of Swami pushkarani and that was nourished by the god- 
desses Lakshrni and Bhudevi. 



cf 

The hunter realised that it was high time that he should visit the 
Lord and pay his respects to Him. So he requested the King to 
rest underneath a tree (in the forest) till he returned from Venka- 
tachala and engage himself with his son in the meanwhile. But 
Tondaman grew restless on hearing the visit of Vasu to Venkata- 
chala and intimated to him his desire to follow him and pay his 
obeisance to the Lord. 



Then the hunter led the King with him, having taken Syamaka 
grains mixed up with honey as an offering to the Lord. (*9WT3i 
TTgfiifccH ) They reached the spot within a short time and found 
themselves on the bank of the tank Swamipushkarini. The King 
and the hunter plunged deep in the waters of the tank, observing 
duly all the religious rites. Then the hunter took the King to the 



28 c T. T. D. MONTHLY BULLETIN 

temple and showed the Lord whom he propitiated daily. He be- 
held Him, possessed of long bewitching eyes, and four hands. He 
was clad in yellow robes (pitambara) and appeared highly effulgent 
on account of wearing a diadem set with gems. The Lord who 
possessed of a smiling face was waited upon by Sri Devi and Bhu- 
Devi on either side besides being served intimately by the distin- 
guished weapons, Conch, Disc, Sarnga Bow and mace. He was 
also possessed of many other weapons while His auspicious body 
was bedecked with wreathes of flowers. His hands reached the 
knees joints to show off to the devotees that He was Purushottama. 
The Lord was found emerging out of an ant hill whereby His feet 
were hidden from view. He was propitiated thrice by God Skanda 
every day to realise his object of desire. 

The King who found himself deeply absorbed by His striking 
personality, beheld Him with winkless eyes, as if venturing to swa- 
llow His beauty. The hunter offered his usual offering madhuparka 
prepared of Syamaka grains, to the Lord and then distributed half 
of it to the King and partook of the other half. Then the King, 
and the hunter stayed that night in the sacred hill in a cottage 
(Parnakuti) and both resumed their journey to the Syamaka woods; 
the next day. He paid his respects to Renuka Devi and blessed 
by her, he visited the hermitage of Sukabrahmarishi and heard on 
account of the greatness of the sacred tank Padmasarovara and 
the connected episodes relating to its origin. Then he returned 
to the Capital with full satisfaction that he was fortunate enough 
to visualise the Lord. 

Sometime later, the hunter who grew more and more devoted 
to the Lord on the holy hill, noticed a wild boar with attractive 
features, forcing entry into the Syamaka woods. Desirious of cat- 
ching it, he awaited its arrival with his bow, concealing himself in 
some shrubs in the night. Beholding it entering into the woods, 
he shouted like a roar of a lion (l%f qi g^g) which caused the 
boar to flee away with all rapidity. He chased it closely and at 
last found it entering into an ant hill exactly at the close of the 
night when the full moon was gracing the summit of the western 
quarter. He grew wild for his fruitless efforts and fretting and 
fuming he dug the ant-hill to catch it. In the course of digging, 
he fell. down swponed but his son who was by his side attributed 
that phenomenon, ', to something divine. So, he devoutly praised 
the Lord to manifest Himself and relieve his father from swoon. 



THE SACRED NAMES OF LORD SRINIVASA - 29 

No sooner did he appeal'to Him, than He entered, into the body 
of his father and expressed that the boar was not an ordinary one 
but Lord Bhuvaraha and that His Pratishta should be 
celebrated by King Tondaman by removing the layers of mud on 
the ant hill by continuous flow of milk of black and tawny cows. 
He stated that consecration should be effected according to the 
Vaikhanasa Agama. Immediately his father rose up as if from 
sleep and has subsequently intimated the cause of his swoon and 
the connected command of the Lord. Vasu immediately repaired to 
King Tondaman who in all ecstacy resolved to execute His command. 
That same night the King dreamt that he had seen the spot and that 
a small underground passage full of sprouts was found in -his capital 
which led to the holy hill where the Lord was lodged. He then 
reached the spot and .caused downpour of milk on the ant hill to 
remove the layers of mud till His auspicious form, was visualised. 
He was able to behold His auspicious form upto the knee portion 
at a certain stage. Then desirous of beholding His feet as well, 
he had more showers of milk poured down on the ant hill to remove 
the mud at His feet. Finding that it proved futile, he heaved hot 
sighs, and exhibited his mental fatigue though his desiccated lips 
tongue and corners of the mouth. There arose a crisis that his 
heart would also break into pieces owing to the^cute pain caused 
by failure. Then the Lord suddenty appeared and said "Enough 
of fatigue, only upto the knee joint I shall manifest Myself. Con- 
secrate My form in a stone according to the Vaikhanasa Agama 
and construct the compound walls to My shrine". Accordingly 
Tondaman got the Lord consecrated according to the Vaikhanasa 
Agama. He also repaired to the ant hill where Lord Srinivasa 
manifested Himself to the hunter's son and got the layers of mud 
on the ant hill by the same process of pouring down milk and con- 
secrated Lord Srinivasa on the other side of the tank, Swamipush- 
karini. The Lord who was deeply satisfied with him conveyed 
that he should raise the compound walls, construct towers and 
gates by having all other trees except two distinguished trees, 
Tamirind and Champaka which were esteemed by Him and God- 
dess Lakshmi respectively. Lastly the Lord added that the Vimana 
would be constructed and gilded with gold by one Narayana a descen- 
dant of his family. King Tondaman constructed His shrine ac- 



30 T. T. D. MONTHLY BULLETIN 

. 

cordingly to the Agama Sastra and arranged for His puja through 
the Vaikhanasa sect of worshippers. 

Thus the epithet brings to light that Lord Srinivasa assumed 
the form of a boar presenting it upto the portion of the knee joint 
(Janudaghnd) and got His desire fulfilled in consecrating His form 
through King Tondaman with the aid of the Vaikhanas. 

The incidental reference to the construction of the Vimanaand 
gilding the same with gold by a devotee Narayana long ago 
affords again ample golden opportunities for all the devotees of 
the Lordto co-operate and see the same Vimana regilded and 
preserved once again with all its pristine beauty as an intimate Kain- 
karyam to Him. ^. 



:^ 



A REQUESTS. > 

The pilgrims are requested to be present at the lime of PARAKA- 
MANI assorment of offerings of coins etc., received in the Hundi or 

Koppera conducted Jn Sri Varu's Tirurnalai, in the afternoons 
usually at the time of Temple, DHARMA DARSANAM. 



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V . 

ILJsii 1 Cntiiliiasithjiis wtao pcrlbsiiised special s 

die-hug N^ramiljeir, 1957 m Sri Vcaakaieswsiira Temple, 

Amount. 
Date. Name and address. Sevas. Rs. 

1 Dr. S. Dakshinamurthy, Andhra Pradesh. N. Kanuka. 500 

2 Sri M. K. Papiah, Contractor, Mandya Dt. II Cl. Brah. 750 

3 Sri K. Srinivasan Institute, Bangalore. K. Utsavam. & 

Amanthranotsavam. 600 

3 Sri T. K. Santhanam, G. T. Madras.. K. Utsavam. 500 

5 Sri N. Balaraj Alwar, Secunderabad. do. 500 

5 Sri S. Lakshmi Narasimham, Vijayawada-1 . do. 500 

5 Sri Karnatakam Govindappa Chetty, Guntakal. do. 500 

6 Sri Parpu Rao Bhima Rao, Bombay. do. 500 

7 Sri Srin.ivasiah,Kadur, Mysore State. do. 500 
12 Sri S. V. Raghavachari, New Delhi. II Cl. Brah. 750 

12 Sri N. Srinivasan, New Delhi. K. Utsavam. 500 

13 Sri A. Raghavachari, Bhopal. do. 500 
13 Sri A. Subbaraya Bhattar, Bangalore. I Cl. Brah. 1,500 
15 Sri T. N. Ramachandra Rao, Madras-5. K. Utsavam. 500 

15 Sri K. R. Ranganadham, Marikuppam, do. -500 

16 Sri G. Raju, Madras. do. 500 

17 Sri Narayanachar, Mysore. do. 500 

17 Sri K. Gopala Iyer, Coconada. do. 500 

18 Sri K. V. Ganapathi Subramaniam, Coimbatore. do. 500 
22 Smt. Draharapu Achiraju Ammaji, Vizag. do. 500 
22 Sri T. Sadasivam, Madras. do. 500 
25 Sri P. Soury Rajan, Madras-21. do. 500 
25 Sri Kuppuswamy Naickar, G. T. Madras. N. Kanuka. 1,110 



Religious lectures held during the month of November 1957 
T. T. Devasthanams Information Service Office, 

at Sri Srinivasa Balaji Bhavan, 
Himayatnagar Road, Hyderabad-Deccan. 

Date Discourses given by Subjects 

2 Sri Veerabadhra Sastri BHAGAVATHAM 
9 do. do. m ., 

16 Veda Visarada Brahma Sri UPANISHADS 

Upaturu Ganapathi Sastri 

23 Srimaihi A. K. Kamalammal DEVOTIONAL Music 

30 Sudhi Ratna Sri Ramacharyulu SRI SRINIVASA MAHIMA 



T. T, DEVASTHANAMS, TIRUPATI 



15-12-57 

21-12-57 

11-58 

21-58 

6 to 
131-58 
131-58 
15_1_58 
271-58 

4__2-58 
162-58 



^f/i/i'/l d*~ r 0f/rG iniii ni: 

Danurmasam begins 10-35 P. M. 
Tirumala Adhyayanotsavam begins. 
Sri Vaikuntha Ekadasi. 
Tirumala Mukkoti Dvadasi Thirtham. 

Tirupati Sri Andal Margali Neerattotsavam. 

Bhogi. 

Tirupati Sri Andal Parinayotsavam. 

Rathasapthami. 

Tirumala Ramaknshna Tirtha Mukkoti. 

Mahasivarathri. 



FOR THE ATTENTION OF 
THE SUBSCRIBERS. 

The period of the subscriptions paid by the 
majority of the subscribers will cease with the 31st 
of December 1957, i.e., with this issue. They are 
requested to remit their subscriptions immediately 
and without delay to the Executive Officer, T. T. 
Devasthanams, Tirupati so that they are not put to 
the inconvenience of not getting their issues in time 
and properly. In as much as there are five-thousand 
subscribers it is possible that some may not receive 
t|ie reminder slips in time. Hence this appeal to 
you, .who have to renew the subscriptions. 

quested to note in their 
tions etc., addressed to 



. Devasthanams, Tirupati 
their names & addresses 
per and prompt attention. 

Editor. 




anj published by Sri^C. Anna Rao, B.A.,