Vak Jan. 16

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[ The Voice of Temples ]

ENGLISH
"CHILKUR BALAJI"
Vol. 17
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Rs. 5/-
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JANUARY 2016
'VAK' is available on www.archakaseva.com
No.1
2
GOW PRADAKSHINA AT CHILKUR
Activists taking cows for a special pooja
- Pradakshina - as part of the efforts to
protect cows from slaughter, at the
Chilkur temple near hyderabad on
Wednesday. This is also seen as a
counter to the OU beef festival planned.
(Photo courtesy : Mohammed Yousuf)
(The Hindu dt.10.12.2015.)
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CONTENTS
Editorial
Page
................... 3
Anecdotes on Vishnu Sahasranamam-178
....... 4
Madhura Vijayam - 51
................... 7
O^HO
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=^~q[O 51
................ 9
.............. 10
.............. 12
CONTENTS
Page
tNy
..... 15
umy Ts - 178
..... 16
u\ - 51
............. 18
Ahobilam and Ahobila Mutt-44
................. 20
News
................. 22
Devotee's Experiences
................. 26
January '16
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EDITORIAL...
Sadassu resolves strongly to Protect our Dharma

A Dharmika Sadas was organised by Hindu Dharma Parirakshana Trust(HDPT)
with the logistic support offered by TTD in Asthana Mandapam at Tirumala on 2nd December.
The Sadassu resolved to protect Hindu Sanatana Dharma. Various pontiffs and seers
hailing from different parts of the country took part in this religious conference, pledged
to protect Sanatana Dharma and made some important resolutions by the end of the day.
This Sadassu took note of the friction between different religious communities
in the country. This Sadassu felt that the root cause for this is the organised efforts
being made in a large scale by some religious groups to convert Hindus, using all sorts
of methods, spending huge amounts of money. Conversions by force or malafide influence
amounts to violence.
The Sadassu observed the role of Archaka Swamies as the respectful guides,
Purohiths and well-wishers of families. In this regard, the Sadassu opined that the Archaka
Swamys must be given a special training besides skill development so as to transform
them as representatives of Hindu Dharma and Dharma Prabhodaks by the TTD and
the Endowments department jointly. This should be done as a time bound programme
giving special attention.
The Sadassu was critical of the statement generally made that all religions are
equal. It is far from truth. The Hindu Dharma is a divine way of life prescribed by Vedas
and hence, it is universal and beyond times. Other modern religions are manmade or
founder-based, and therefore, equating Hindu Dharma with other religions is erratic. The
Sadassu resolved that such trends should be contained and the social thought process
in this regard should be properly corrected glorifying Hindu Dharma. Some of the Important
resolutions are.
To organise Dharmika Sadas henceforth every year for two days, to review
dharmic activities not only related to AP but also to other southern states
To perform Go Puja, Go Sam Rakshana without fail. As a part of this noble mission,
TTD, Endowments department, all mutts will observe Go Puja on December 10.
To put an end to religious conversions especially in rural areas, various religious
and Dharmic activities to be taken up on a large scale.
Temples at village levels should be modified as spiritual hubs by taking up
effective and extensive spiritual programmes
Temple resources need to be best utilised for religious activities like starting
up Seva programmes, Bhajan mandals etc.
Religious materials like vermillion, turmeric etc. apart from small booklets explaining
the importance of Hindu dharma and other festivals should be given to respective
temples in rural areas
The true meaning of Secularism is having freedom to practice ones faith and
to preach the tenets of ones faith to the people belonging to that faith. This Sadassu
felt that organized conversions from one faith to the other should be banned. Anybody
approaching a person of another faith with an intension to wrongfully influence or to covert,
should be made an offence. This Sadassu unanimously resolved to recommend to the
State as well as Central Government to bring in suitable legislation to this effect. VAK
and Temples Protection Movement pledges on behalf of Crores of Devotees to stand
by the TTD and the HDPP in this great task of Protecting the Sanatana Dharma.O
There should be no regional boundaries for temples.
January '16
Anecdotes on Vishnu Sahasranama - 178
GREAT GLOW
Sri V.S.Karunakaran, Chennai
The four faced deity Brahma, creator of the world,

performs Bhakthi Yoga to get emancipation. Bhakthi
Yoga means meditating on the form of the Lord Vishnu,
identifying him with His essential qualities like His
being the constant, ever alert and Omnipresent, being
present in all entities, full of bliss, devoid of any defects,
with Goddess Lakshmee as his consort.
This needs a clear and pure mind. Then only the
mediation will be uninterrupted. During the mediation
there should be focus only on the form of the Lord
and His qualities. There is no scope for any other
thought - other than He.
If a pot is pierced at the bottom with a small capillary
hole and Gingili oil is poured in the pot, the oil would
be flowing through the capillary hole uninterruptedly.
The thoughts will have to be similar on the Lord
during Bhakthi Yoga.
Brahma used to perform this Bakthi yoga during
intervals of his duty and this would go for a
considerable time frame. Of late, he was finding it
difficult to concentrate and he could not mediate
even for a fraction of second like that. He became
very uncomfortable and was virtually in tears. He
then heard a voice addressing him and advising him
to perform one hundred horse sacrifices to remove
the sins of the past that stood between him and
performance of Bhakthi Yoga.
The relief appeared to be more tormenting than the
misery. How to perform one hundred horse sacrifices?
Horse sacrifice is the most difficult of all Sacrifices.
Even performing one sacrifice was a tough task.
Brahma knew this .That made him feel worse. He
prayed to Lord to show him an easier way to continue
performance of Bhakthi Yoga. He surrendered at
His feet to help him to overcome his difficulty in
performing Bhakthi Yoga. The voice again addressed
him and told You may perform one horse sacrifice
in Satya Vrata kshetra (in the Northern part of present
Tamil Nadu). The greatness of this part of the land
is that anything done here once will get multiplied
by one hundred i.e. if one horse sacrifice were
performed in Satya Vrata kshestra, it will be equivalent
to performance of one hundred sacrifices.
Brahma immediately called for his swan, mounted
on it and went to survey the part of land in Tamil
Nadu. After his survey, he invited Viswakarma, the
architect of Heaven to create a new city in the piece
of land chosen by him. Viswakarma built an ideal
city there and named it Kancheepuram. The platform

for sacrificial fire was set in the place where Lord
Varadaraja is giving Darshan to us today in
Kancheepuram.
But before the appearance of Lord Varadaraja to
bless Brahma during the completion of the sacrifice,
many incidents happened. Brahma had many un
forgettable experiences.
When he decided to start the sacrifice the priest
told him that he could not perform the sacrifice without
his wife. Brahma had three wives Saraswathi, Saavithri
and Gaayathri. Saraswathi was the chief of the
wives. Brahma had some misunderstanding with
her as a result of which Saraswathi was living
separately in the Northern part of Bharath performing
penance on the banks of river Saraswathi.
Brahma promptly sent Vasishta, his son, to fetch
Saraswathi to help him in performing the horse
sacrifice. Saraswathi declined the invitation. Vasishta
returned and reported to Brahma regarding his mothers
reluctance to co-operate. Brahma consulted his
priests. They said if the chief wife would not turnup, Brahma could perform the sacrifices with the
co-operation of the junior wives i.e. Saavithri and
Gaayathri.
Relieved, Brahma started performance of the sacrifice.
There are always a few characters who do not relish
any good act being performed. They are the real
demons but may be hidden. Those real demons were
there then also but they were not hidden. They could
not be happy at Brahma completing a noble act
successfully. They rushed to Saraswathi, told her
Brahma should have come to you in person and
sought your company for the performance of the
sacrifice. But he had accepted your absence readily
as if with delight and is going ahead with the sacrifice!
This hurt the ego of Saraswathi. How can he perform
the sacrifice successfully ignoring me?
She got wild. She decided her course of action.
With her power, she concealed the Sun and Moon
in Kancheepuram. The place drowned in pitch
darkness. Brahma could not see any priest around
him except the sacrificial fire that was glowing.
Saraswathi then created a demon, named him
Mahanala directed him to go near the sacrificial fire
and glow like a lamp with more power than the
sacrificial fire. Thus the sacrificial fire was also
concealed.
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January '16
Fire with higher level of glow concealed fire with

lower level of glow.
Brahma was again in tears. He had no other remedy
but to seek asylum at the feet of Lord.
When ones wife, supposed to light a lamp in the
residence, would herself introduce darkness, what
else could one do?
Vasishta seeing the plight of his father chanted a
mantra; the moment he chanted the mantra with
devotion, there occurred a lamp of high glow that
swept away the darkness.
Brahma could see the lamp was none other than
Lord. The Lord took hold of Mahanala by his hand.
He held him as a torch and handed him over to
Vasishta saying that he could not bear the heat
of Mahanala. Vasishta looked at Mahanala and
burnt him to ashes again chanting the mantra.
Brahma now started the sacrifices. Sages assembled
in Kanchipuram asked Vasishta to tell them the mantra
he used to help Brahma. Vasishta told them the mantra.
He was also kind to include the mantra as 178th
name of Lord Vishnu in his compilation of one
thousand names. He taught these thousand names
to his grandson Parasara who later passed these
thousand names to his son Veda Vysa. Veda Vysa
handed over this compilation to Bheeshma who in
turn taught them to Dharmaraja.
Veda Vysa was kind to record them in his
Mahabharata also and today we have also those
names with us.
The 178th name is Mahadyuti. This means Great
Glow. The Lord is called Great Glow because he
expels the darkness inside and outside. By His
form with the glow of lamp, which fetched him the
name Deepaprakasa He removed the darkness
outside. By helping him to perform the sacrifice,
to remove the sins that stood between Brahma and
his meditation He removed the darkness inside him.
Saraswsathi did not stop at this failure. She made
further attempts by instigating Asuras to attack
the sacrifice. She failed in that attempt also because
Brahma again got the grace of Lord, who took a
form with eight hands (whom devotees called
Ashtabhuja) and destroyed the evil army.
Saraswathi would not stop with this also. She took
the form of the violent river Vegavathi with big flood
and flew to submerge the place of sacrifice. Lord
lay in front of the flood as a dam. The Lord is therefore
called Vegavathee Sethu Dam of Vegavathee.
(Presently He is more popularly known as Yathoktha
karee) In this form Lord counselled Saraswathi.
She realized her faults, joined Brahma, who
completed the sacrifice. During the final rights of
the sacrifice when the intestines of the Horse were
offered in the sacrificial fire, Lord appeared before

him as Varadaraja.
The Lord gives darshan as Deepa Prakasa even
today in Kanchipuram.
Viswamitra, who attended the sacrifice of Brahma,
appreciated the radiation from Vasishta his
competitor which he understood was the result of
his chanting the Mantra Mahadyuti. He also
chanted the Mantra Mahadyuti, meaning Great
Glow and stayed in the vicinity of Deepa Prakasa
called Cool Grove worshipping Deepa Prakasa
for a few years. The Cool Grove was created
by Sarawathi as expiation for her having affected
the Lord by exposing him to the heat of Mahanala.
She also created a pond there for the Abishekam
of Lord. The pond is still there. The cool park
was called Thankaa by Tamilians. Thankaa
means Thooppul.
A group of descendants of Viswamitra settled in
Thankaa later on, appreciating the fact that its
ancestor had spent a few years in Thankaa
worshipping Deepa Prakasa.
Viswamitra is also the name for a type of grass
used in sacrifices. Descendents of Viswamitra were
therefore referred to as Thooppul in Tamil meaning
sacred grass. Their settlement also became to be
known as Thooppul itself.
Later on Lord Venkateswara the Great Glow in
the mountain of Thirumala chose Ananta Suri,
one of the descendants of Visawamitra who
worshipped Deepa Prakasa the Great Glow
as His father to incarnate as Swamy Desika to
destroy ignorance, the inner darkness in human
beings by writing more than hundred books in all
in Sanskrit, Tamil, Prakrutam and Manipravalam
(Mixture of Sanskrit and Tamil) and proved that
He is rightly called the Great Glow
The Great Glow does not need any other lamp
to show it to others. Its effulgence is opposed to
ignorance and is fascinating for those who are
devoted to it while it will be frightful for others.
The glow in sun, moon, gems etc. is but a small
drop of this Great Glow
Nirukti sums up this when it explains the name
Mahadyuti thus
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Those who meditate on the form of Lord Balaji at
Chilkoor and chant this name will get the light to
expel ignorance and will be blessed to have a life
that can remind the one of Swamy Vedanta Desika.
Dear Readers of VAK! Let us chant
Mahadyutaye Namaha
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January '16
Chant 108 times
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To keep Evil forces at bay.
For overcoming bad times.
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Chant one time
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FO `^ #= G o tz :
FO ^` #= G z :
For issueless couple. O`# H~
FO q^` #= G uz :
Chant this name to amend soured friendship

or any personal relationship
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q`` =O OKH=_xH, Ô` Pregnant ladies to chant for healthy babies.

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Devataakaarya-siddhyartham
sabhaastambha-samudbhavam
Sri Nrisimham mahaaveeram
namaami runamuktaye
Lakshmyaalingita-vaamaangam
bhaktaanaam varadaayakam
Sri Nrisimham mahaveeram
namaami runamuktaye
Aanthramaalaadharam Sankha
Chakraabja aayudha dha arina m
namaami runamuktaye
Smaranaat sarvapaapagnam
kadrooja visha naasanam
Sri Nrisimha mahaaveeraam
namaami runamuktaye
Simhanaadena Mahataa
Digdhanthi Bhaya Naashanam
Chant one time

Sri Nrisimham mahaaveeraam
namaami runamuktaye
Prahlaada varadam sreesam
daityesvara-vidaarinam
namaami runamuktaye
Krooragrahaih peeditaanaam
bhaktaanaam abhayapradam
namaami runamuktaye
Vedavedaanta-yajnesam
Brahma Rudraadi vanditam
namaami runamuktaye
Ya idam patathe nityam runa
mochana samjnitam
Anrunee jaayate satyo dhanam
sheeghram avaapnuyaat
*<~# - `"# ^<~#.
January '16
Madhura Vijayam - 51
Sri Ranganatha Travel Part II
Tamil Manuscript : Sree Venugopalan, Chennai
Story so far: The story based on the 14th century

incidents, was written by Sri Venugopalan which is
based on the historic facts elucidated in Madhura
Vijayam composed by Maharani Ganga Devi, Chief
Queen of King Kampanaraya. Who was the eldest son
of Bukka Raya, the emperor of Vijayanagar. Two young
men Vallabha and Dutta set out on an expedition to
locate the idol of Lord Ranganatha of Srirangam, which
was saved by four Kodavas from being ransacked by
Muslim invaders. After several adventures the two boys,
with the help of Chenchu tribes found the idol along
with one Kodava who protected the idol for more than
eighteen years deep inside the forest of Chandragiri.
Lord Ranganatha was brought to Tirumala and King
Ranganatha Yadavaraya the ruler of that place
patronized the upkeep of the idol with daily pujas.
Coincidentally Sri Gopanna, commander-in-chief of the
Vijayanagaras Mulvoy province reaches Tirumala in
search of Lord Ranganatha and he promises Vallabha
help of Vijayanagara to restore Lord Ranganatha to
Sri Rangam which enabled Vallabha break his fast
unto death. Vallabha and Datta turned to Kancheepuram
on their way back, ensured safety of Manjari with her
neighbors after the death of Singazhagar who was the
key energy behind the expedition and left the town
with disguised Vaishnavas as the fort doors were closed
as a defense to an impending attack by Vijayanagar
army. The disguised Vaishnava leader was no other
than Camphor merchant who revealed that he was the
head of Intelligence army of Vijayanagar. Dutta, Vallabha
and the Vijayanagarmen managed to kill all their
pursuers and escaped to the foothills of the mountain
on which Sambuvarayas fort exists where at the behest
of Camphor merchant Vallabha and Datta enter the
Rajagambhira fort as Gem merchants to rescue
Makaravizhiyaal. They spot her in the palace while selling
gems to the queen. Datta wanted to abort the mission
and go while Vallabha stays firm. After some mutual
arguments the parting friends unite again to the mission
and get trapped in the palace attempting to meet the
princess.
Meanwhile at Vijayanagara Bukkaraya moved by the
events has convened a high level meeting with his
son Kampana Raya, Gopanna, Salva Mangu and
other subjects to discuss the course of action on
conquests to south and have decided to take on
Madhurai Sultan in spite of Bahamanis power always
threatening them across Tungabhadra. The first step
was to conquer Sambhuvarayas Rajagambhira
kingdom which they planned for the whole night and
retired
Next day morning what happened can be read
elaborately in the description of Madhura Vijayam
by Gangadevi. I present here a few key ones in
her own words translated:
"Next day when the devine sun who sets up to
bring to blossoming life all the lotus flowers in the
English Translation : CSL Narasimhan
ponds, King Kampana completed his morning Japams

and met his commanders of the army and ordered
to prepare the army for the war."
Later a loud noise was raised as though this was
the noise of Mandhara mountain churning the milky
ocean for obtaining nectar. This was the noise of
all Dundhubhis (army bands).
The elephants were ready with their face guards
and horses were at once ready with their armours
along with the armoured soldiers.
Hundreds of war elephants with their head liquid
(Madaneer- head liquid for powerful elephants) flowing
down were ready and congregated at one place
There were armed men on foot or cavalry who
congregated from various sub-ordinate kingdoms
armed with swords, spears, bows and arrows
Many powerful sub-ordinate kings armoured were
waiting for the arrival of Kampana at the entrance
of the palace.
That whole place was filled with big royal umbrellas
of various kings and it looked as though lotus flower
blossomed in the sea of armed men.
Kampana, although knowledgable on how to decide
on best time for journey waited for his royal priests
to advise him
The priests recited Atharvanaveda and blessed him.
King Kampana who left the palace entrance blessed
by the priests neared his tall horse which was
armoured and ready for the journey and looked at
it
He mounted the horse majestically and with all the
army following him he left the outer entrance of the
Vijayanagar fort.
The king with his large army looked like a large
south west monsoon wind taking along with him
huge clouds
Kampana along with his army travelled to south for
6 days and reached his Mulvoy kingdom with the
army. The whole Mulvoy town was surprised. The
army was stationed in camps outside the city and
Prince Kampana along with his close commanders
entered the city.
Because the citizens were alerted about the armys
arrival the citizens decorated the city like a festival.
Kampana went straight to his palace. Queen Ganga
Devi came running with lots of happiness and hugged
him. Her husband who told her that he would go
to Tirunarayanapuram and return in a week took
several months to return and this was a meeting
of king and queen after a long gap.
He did not show up for so many months and was
keeping her guessing and suddenly after going to
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January '16
so many places returned from Vijayanagar with a

big army. What should I do with this kind of
unpredictable and expeditious husband thought queen
Ganga with mixed emotions and hugged him.
For five days Kampana was in the capital and made
several preparations and on the sixth day he left
the place with his army. Queen Gangadevi also
accompanied him in the expedition. They travelled
for a week towards east and reached the Banks
of River Palar and camped in a place called
Virinchipuram. Virinchipuram was part of
Sambuvarayas kingdom.
The king of Sambuvaraya kingdom Rajanarayana
got the news that a big army from Vijayanagara
has arrived and is camping on the banks of River
Palar. He was at that time living with his son Venru
Mani Kondan who recently was wounded in a knife
attack and was recuperating. He immediately took
actions to strengthen the fort of Kancheepuram.
Kampanas army have been stationed for some time
in Virinchipuram and were awaiting proper time for
the attack. After obtaining certain key status
information from intelligence King Kampana ordered
the army to forward march into Kancheepuram fort.
Kancheepuram was subjected to a major attack.
The king Rajanarayana Sambuvaraya was expecting
help from some where which did not turn up. He
learnt that he is not going to get any help. When
Kampanas army meanwhile enhanced the aggressive
attack the king Rajanarayana along with his son
escaped via secret way out of Kancheepuram and
reached the Rajagambhira city his capital. The
Kancheepuram fort surrendered to Kampana Raya.
The citizens of Kancheepuram welcomed the major
army which has been congregated to protect
Dharma. They decorated their houses and streets
with green mango leaves (thoranas) and decorated
their streets with rangoli. When Kampanaraya entered
the streets of Kancheepuram there were slogans
of good wishes all over the place Hail Veera
Kampana Raya! Hail Prince Kampana Raya!.
The whole city was in ecstacy over the victory of
Vijayanagara army. Kampana reached the palace
of the city of Kancheepuram and stationed himself
there. He looked at Queen Ganga Devi and said
"Ganga! You wanted to go around the famous
Kancheepuram please go and tour the city. It is
welcoming you. Go and visit the temples and Mutt
to your fullest satisfaction.
Please go and tour the city! at these words of
the king, the Queen was quite excited. Yes my
Lord, I have to go and tour the city as soon as
possible. Have you not heard the description of the
great poet Bhaaravi? enquired Gangadevi.
What did Bhaaravi tell? enquired the king.
Ganga immediately sang in her sweet voice:
<<z \ty z um: y Tz Ny>>

Hearing this Kumara Kampana said Ganga, I dont
have your level of scholarship in Sanskrit. You have
to tell me the meaning of this
I will tell, it means among the flowers Jaadi (a variety
of jasmines) is great, among men Lord Vishnu is
the best, among women Rambha is the best and
among cities Kanchi is the best.
When did Bhaaravi live? asked Kampana.
Elders say he lived about 600 years back replied
Ganga.
Oh! My god !six hundred years back?. If he had
lived now do you know what he would have said?
enquired the king.
Tell me my Lord! What would he have said?
<<z \ty z um: y TWT Tz Ny>> responded
the King.
Ganga laughed flowingly you seem to be a poet
yourself! expressed Ganga.
I wanted to become a poet but the state affairs does
not allow me to do so responded the king.
In the evening the Queen started touring the city.
Citizens congregated to have a glimpse at her and
they were raising well wisher slogans for her. Their
excitement knew no bounds.
Even though Sambuvaraya was a Vedic king his
citizens were not happy that he had surrendered before
the Sultans and accepted to be their slave. The
people were not independent and flourishing in
celebrating festivals, praying in temples etc. Now
with the regime change the independence returns.
This was reflected in the excitement of the people.
When they realized that Sambuvaraya regime has
come to an end and they were all very happy. There
was a feeling of achieving a kind of independence
in people.
Ganga got the privilege of having darshan of temples
in Tamil speaking land for the first time. She had
the darshan of the famous Kanchi Varadaraja Swamy
and Ekambareshwara temple. She had darshan of
all the Divyakshetrams of Kanchi. After completing
all the darshans when she returned to the palace
Gangas mind was completely happy and peaceful.
It was a feeling like never before.
In the night the king enquired Ganga How was the
city?
Swamy what poet Bharavi said is perfectly right.
The city is beautiful and wonderful. We should now
make Kanchi as our capital. said Queen Ganga
Devi.
We shall do it in the same way. First let us
completely conquer the kingdom of Sambuvarayas
and then we can do this. Tomorrow we are leaving
for Rajagambhira mountain said the king.
(to be continued...)
P# `yOK - P# OK.
January '16
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Chant 28 times
No| y| \ | z \ @ o mz m To b Y oz @ @
H~g~~< <= ~* "< I ` ~} =`} QÒ #+O K ` II

Please chant this sloka to locate lost objects, persons and belongings.
`~# =, == uiy aOK@ D Hx H` iOKO_.

rqÒ Hiy =O^ - L#O` #QiH OK.
January '16
AHOBILAM AND AHOBILA MUTT - 44

- M.V.Soundara Rajan
When a rational human being takes birth he
wonders at the creation that he is in, the natures beauty,
vastness, orderliness, the vividness, infinite types of
living and non-living species and so on. In a quest of
finding his purpose of life he keeps wondering how
the whole knowledge of a large structure of tree is
embedded in a small seed which gave rise to the tree.
He soon realizes that there is a huge knowledge and
intelligence embedded in the nature around him and
it seems to be standard and may even be eternal.
Questions about why a human being has two hands,
two legs and one head and how the flowers and fruits
are shaped nicely, colored and arranged etc., keep
enhancing his quest about this more intelligent and
capable nature and more eternal. Slowly he realizes
that what is created will be destroyed and a new item
not same, but similar emerges suggesting that there
is an eternal knowledge which keeps continuously
creating items in similar form like humans, animals,
fruits, trees etc. This suggests that solution to his
purpose of life lies in the eternal knowledge and he
keeps pondering at his teachers teachings that he may
own a part of it. Yes, the Vedas and the Agamas. They
are part of the eternal knowledge passed on to us
and it says there is one Supreme Lord to whom all
the living and non-living beings of the creation are
subservient and to attain him one has to pray and
surrender to him. Attaining the Supreme Lord is the
purpose of life. The entire universe is part of him ,
controlled by him and cannot stay without him like any
body cannot stay without a soul. The Vedas and Agamas
prescribe worship methodologies to attain this supreme
Lord and needs to be protected for posterity as Dharma.
The Path of Vedas (Veda Marga) or Sanathana Dharma
was brought to light by sages like Sanaka, Sanandana,
Naarada, Veda Vyasa and later carried forward by Lord
Ramanuja and his followers in the form of
Vishishtaadvaitha. This is also known as Hinduism
in some way by western scholars and stands adopted
over a period of time.
Since over 600 years Ahobila Mutt happens to
be the main custodian of the Vishishtaadvaitha and
Pancharathra Agama which is an Agama said to have
perpetuated by Lord Narayana himself. There are more
than 15 philosophies which in some form or the other
attach themselves to either vedas or its sub-ordinates
the puranas or epics. All of these philosophies have
generated a variety of sects and sub-sects and Ahobila
Mutt has the custody of the knowledge of strengths
and weaknesses of these various Hindu walks of life
and have been leading its followers a nice path of life
with tolerance and co-existence, with respect to
individuals and beliefs built in. In current environment
where there is confusion on what is right or wrong,
which religion or belief needs reforms, what is dharma
etc., there is an interesting editorial in VEDANTA DEEPIKA
which was published almost 100 years ago in 1915,
May. This journal was run by Ahobila Mutt disciples to
propagate benovalence, love and universal family culture
(Vasudhaiva kutumbikam), complete respect for all walks
of people which was central to Lord Ramanujas

philosophy. The Editorial brings out excerpts of Hindu
Sabha proceedings in Lahore in 1915 a very nice way
which I would like to present to VAK readers.. The
translation of the Editorial as follows:
Last month on April 25 and April 26 ie on Saturday
and Sunday, an event was conducted by the Hindu
Sabha, which is called Sixth Varshotsavam in Lahore,
the capital city of Punjab. There the Principal of school,
who runs the business school gave a talk on various
sects and sub-sects of Hinduism and the reasons of
agreement and disagreement on various issues among
different sects of Hindus themselves. He reasoned out
that Various differences like religious difference,
language, difference in day to day life style, caste
difference, hundi system, clothing, traditional practices,
differences in accepted realities, prama diversity in
having a common holy book (Pramana Grantha)
acceptable to everyone, differences in current younger
generations educational system, the difference in our
religious system and the policies of other religions
around the world cause lack of unity among Hindus.
He also said that inspite of disunity there is unity among
the disunited Hindus due to our strong history and the
practices of our past which we still follow till date.
Eventhough the factors of unity are small in number
they are adequate enough to keep them united. The
people of India and Hindus have given a modern outlook
and development of righteousness (Dharma) to the
world. It is not good to destroy these nice cultures of
Hinduism just because there are some differences in
understandings and opinions among each of the subsects of this religion. It is not only practice of dharma
(righteousness) that is importantly enough for
development of a nation but also the feeling of part
of the nation. This message should be internalized
by one and all of the Hindus. We all know how deft
our citizens are in creating differences of opinion or
beliefs. Differences in mind, thought and resultant
differences in opinions and beliefs is common in all
nations. We also have seen that due to these differences
there has been mutual animosity resulting in
destruction. But recently in European nations wise men
who have capacity to think globally have shown a
realization that differences in beliefs and items that
cannot be realized with senses cannot be resolved
and differences arising out of them should not be
hindrance to national growth and development. Even
though there are differences in beliefs there is no need
to let these differences affect the mutual friendship,
peaceful co-existence and harmony among people.
It is Our religion and Philosophy that first taught to the
world that a person who sees Lord everywhere is a
great soul. He should see others like Him. He should
be kind and affable to all beings in the world and a
person who does not do will be foolish and a regrettable
personality in all eyes.
o |um onzuo @ (who realizes the

entire universe as part of his body like Prahlada)
zu xs=# HOk - zO` r=# Ôk.
January '16
|oz Yn ooz uu\Toz @ (One who without any

feeling of belittlement can be with all living beings)
En{z | uo z\| @
Ezb |o {: Nm L Y@ (Oh! Arjuna, if
some one sees the whole world as if it is part of him
he becomes a non-hating person and friendly to the
universe)
|ouoz o: @
(one who takes pleasure in the
welfare of all )
{um ou z N|uo Yzo:@

zXzuozz o yuo|yum @ (The practices
of Dharma of great people will make the world realize
that mutual violence among living beings is a regrettable
one and is being done out of ignorance)
The above are among several examples where
our religion teaches about kindness and respect to
all beings in the world. These sanathana dharma sayings
have been completely borrowed into all other religious
teachings by the respective preceptors of the religions.
It is our religion which taught to the world that Honesty,
integrity and respect for people are best values to be
imbibed. All of these good teachings have come from
Vedas and Upanishads which have been reflected into
puranas, Itihaasas of which Bhagavadgita is a part.
In order to protect the sacred books and teachings
and their followings we all need to act in such a way
that while we are conscious about the differences
internally we co-exist without any loss to mutual friendship
and love. When we take a look in this angle, We dont
understand clearly why we say there is no universally
accepted basic text to follow. Clearly, due to imbibing
the value system prescriptions each Hindu is following
vedic teachings and hence Vedas have to be accepted
as basic universal sacred texts. This also encompasses
Upanishads. There are currently not many people who
practice all the yagas that are prescribed in Vedas and
even those people who do so do it not for selfish reasons
but for the pleasure of the Lord. People who do this
also believe in Upanishads. All the Upanishads have
to be understood using rules (sutras) prescribed by

Veda Vyasa in Brahma sutra. Due to differences in
understanding there are possible differences in ways
of interpretations of the sutras, vedas and Upanishads.
Whatever be the case, the main values and practices
remain unchanged and they also dont change the
sacred basic texts. Is this then correct to lose our
religious unity just because there are natural
interpretation differences? Is it worth losing our nations
unity and respect for this purpose? If someone from
outside criticize certain items due to ignorance should
we get deterred in our resolve?
Today, education means only English education. In
this English education system there is no room for
learning our religions high value teachings, past history,
traditions, practices and value systems. When the kids
in their formative ages are subjected to these type of
education system, if they dont imbibe our religious
values and traditional value systems what is the use
of repenting on it? The good or bad qualities come
out of exposure as taught to us by Vedas. Can we forget
them?
For people who would like to strive for unity of
Hindus should start a sabha like what is happening
in Punjab and should start propagating reasons and
benefits of being united and emphasise on elements
which are detrimental to the unity so that people can
detest them and build a strong and united society.
The above excerpts of Editorial from Vedanta
Deepika is a clear beacon for all Veda Margis (Hindus)
to get together, set aside their philosophical differences
and protect this major walk of life for posterity. Ahobila
Mutt has been a main pathfinder for this unity and the
current Jeer is taking major strides here. The Dharmika
Sadassu mentioned in the Editorial has been one of
the type of bodies in the lines of thought expressed
100 years ago and the resolutions are commendable.
Ahobila Mutt has been a major participant of Dharmika
Sadassu in all the years since its inception. We pray
Lord Balaji for the unity of all Hindus in the testing
times and urge them to congregate to protect the culture
and tradition which follow the teachings of Eternal
knowledge The Vedas.
(to be continued....)
All slokas Chant 108 times
FO <~O =+ #= FO H`* #=
G u z :
G qz r :
In moments of distress and despair For aspirants of Plots and own residence.
P^ L#C_ iOKO_.
FO *uO` #=
G [zuooz :
For good eye - sight.
OÒQ @, WO_ H<## "iH. +"# K H~.
=[O O\ s~xH....... j y Nz uL
Chant 28 times
FO #" <~O =[Ô =l}I =[^ =* #" =[ #MKII

H z u \ t b~ u\~ m z @ \~ t z \~ z \~ Q Y @@
y z u o z z z z @ o z @@
N~= ~= ~"u ~" ~" =<~" I <= `Ò ~= <= =~#< II

+H~ *#" Q~Y w H=.
January '16
NEWS
COW PUJAS ORGANISED AT TEMPLES
With a beef festival kicking up a controversy in Hyderabad,
cow pujas were organised in all famous temples across
Andhra Pradesh on Thursday, under instructions from
the Hindu Dharmika Parishad (HDP) of the
Endowments Department. While not explicitly
acknowledging that this was a response to the
controversy over beef, priests and executive officers
(EOs) of major temples such as Tirumala, Arasavilli
and Annavaram actively took part in the rituals.
Temple towns witnessed a surcharged atmosphere
with several organisations coming forward to organise
rituals of reverence for cows. The HDP had issued a
circular a week ago that cow pujas should be performed
on December 10 to protect the Hindu dharma. This
circular was the result of a dharmika sadassu
organised at Tirumala 10 days ago where religious
leaders from various denominations expressed concern
about cow slaughter and beef festivals.
The dharmika sadassu was attended by seers from
Kanchi, Pushpagiri and Sringeri and the Bharata Gou
Samrakshana Sangham, HDP, TTD, Endowments
Department and others participated in it. At Tirupati,
TTD Board member G. Bhanuprakash Reddy said TTD
is contemplating introducing a Saptha Gou Puja at
Alipiri. TTD joint executive officer P. Bhaskar announced
a Gou Puja in 500 temples on Kanuma, the third day
of the forthcoming Sankranti festival. ISKCON also
chipped in by offering special prayers to cows.
At Srikakulam, TTD Dharma Prachara Parishad leader
Baratam Kameswara Rao expressed concern over the
export of cows from the district to Hyderabad, Chennai
and other places for slaughter. The government should
take necessary steps for protection of cows, he said.
Srikakulam Brahmana Sangham president Gumma
Nagesh, Uttarandhra Sadhu Parishad president Swami
Srinivasananda said it had become fashion for some
leaders to support beef festivals in the name of protection
of food habits of a section of the people. As part of
the pujas, priests at the Tirumala temple offered harati
to cows penned in the TTDs cow pen. They had been
given a ritual bath and their foreheads were daubed
with turmeric and vermilion. Similar cow pujas were
performed at the Kanakadurga temple in Vijayawada,
and at the major pilgrimage centres of Srisailam,
Srikalahasti, Arasavilli, Tripurantakam.
Endowments assistant commissioner V. Srinivasa Reddy
said, We organised celebrations in over 150 major
temples administered by the Endowments Department.
Cow puja was performed at the following temples in
Visakhapatnam: Sri Jagannadha swamy temple on the
main road, Sri Sitaramachandraswamy temple at Ambika
Baugh, Sri Uma Ramalingeswara Swamy temple at
Ramakrishna Nagar, Shirdi Sai Baba temple at Dayal
Nagar, and Sri Varahalakshminarasimha Swamy temple
at Simhachalam.
(The Hindu 11-12-2015)
Need for greater scientific study of the mind:
Dalai Lama
Reiterating the need for more scientific research into
the nature of consciousness, Tibetan spiritual leader
the Dalai Lama argued that ancient Indians were so
evolved in study and understanding the mind that
modern Western research in psychology would seem

like being at kindergarten level.
He was speaking at the unveiling of the foundation
plaque of the NIMHANS Integrated Centre for Yoga on
Monday where the age-old form of meditation will be
integrated with conventional treatment for various mental
health issues.
While appreciating these efforts to serve humanity where
ancient knowledge was being looked at with a scientific
temper, he also cautioned that although technology had
progressed like never before, there are still some things
that could not be tackled by science alone.
He answered questions from the audience, comprising
mostly of doctors from the institute. One question was
how he could say that Western studies on psychology
are not as superior as Eastern ancient thought, since not
even one medicine is used without testing it several times.
The spiritual leader replied that Western science has
extensively studied sensory impulses of the brain, but
has not gone deep enough into study of the
consciousness itself.
The human mind is complex, he added and all the
cutting edge research and knowledge found in the world
till date is only the beginning. Just because something
is not found, it does not mean that it does not exist,
he said, emphasising the need to keep your mind open,
the very spirit of the, scientific temper.
Talking more on the co-relation between ancient Indian
thought and Buddhist literature, he said that although
he did not ever say that his religion is the best, one
thing he always told people about it is that it allows
you to analyse and disagree with the teachings.
He likened the practise of a religion and ancient
teachings to quantum physics where reality of life is
contemplated. Negative emotions like anger always
reduced when more thought went into the deeper reality
of the mind, he said.
(The Hindu 8-12-2015))
Exclusive right to enter Sanctum Sanctorum is
not untouchability: Court
The Supreme Court, which ruled on Wednesday that
appointment of archakas in Tamil Nadu temples as
per the Agamas was not a violation of the right to
equality, said the exclusive right given to a particular
group or denomination to enter the sanctum sanctorum
of a temple and perform rituals could not be construed
as a practice of untouchability.
To justify this reasoning, the Bench referred to a centuryold ruling of the Madras High Court in the Gopala
Moopanar case which explained that the exclusion
prescribed in the Agamas was not on the basis of caste,
birth or pedigree. The Moopanar case revealed how
some Agamas even excluded Brahmins from the
sanctum sanctorum and duties of performance of pujas.
The judgment explained how in the first stage of
mankind, worship was merely service to fellow
creatures. Then notions of inferiority and superiority
crept in among men and finally to settle the squabbles
of men, sages introduced image worship in temples
regulated by treatises known as Agamas and Thantras.
In the context of the Constitution Bench judgment of
1972 in the Seshammal case, the Supreme Court
explained that Agamas were the fundamental religious
belief of a particular sect.
K# " =~z - Ok# " Q~OKH.
January '16
Agamas incorporate a fundamental religious belief

of the necessity of performance of the poojas by
Archakas belonging to a particular and distinct sect/
group/denomination, failing which, there will be
defilement of deity requiring purification ceremonies.
Surely, if the Agamas in question do not proscribe any
group of citizens from being appointed as Archakas
on the basis of caste or class the sanctity of Article
17 or any other provision of Part III of the Constitution
or even the Protection of Civil Rights Act, 1955 will not
be violated, Justice Gogoi observed.
The court observed that inclusion or exclusion as per
the Agama Shastras should not be based on the
criteria of caste, birth or any other constitutionally
unacceptable parameters.
It observed how the Tamil Nadu government had made
an offer to appoint Shaivites as archakas in Shiva
temples and Vaishnavas in Vaishanvite temples.
This, it said, only revealed the States too nave an
understanding of a denomination which is, to say the
least, a far more sharply identified subgroup both in
case of Shaivite and Vaishanvite followers.
The controversy dates back to 1959 with the enactment
of the Tamil Nadu Hindu Religious and Charitable
Endowments Act. The statute, through Section 55, had
upheld the right of hereditary priesthood in Tamil Nadu
temples.
The State moved to abolish hereditary succession of
priesthood by amending the 1959 Act. The abolishment
of Section 55 was challenged in the Seshammal case.
A Constitution Bench upheld the abolishment of
hereditary succession, but said the appointment of officebearers or servants of the temples are required to be
made from a particular denomination/group/sect as
mandated by the Agamas, i.e. treatises pertaining to
matters like construction of temples; installation of idols
and conduct of worship of the deity.
Matters continued peacefully until the DMK government
issued the Government Order on May 23, 2006, followed
by an ordinance which amended the 1959 Act to
introduce the provision that any person who is a Hindu
and possessing the requisite qualification and training
can be appointed Archaka in Hindu temples.
(The Hindu 17.12.2015)
Temple worship focuses on Agamas, not idols
The Supreme Court on Wednesday, while insisting that
restrictions in the Agama sastras did not violate the
right to equality enshrined in Article 14 of the Constitution,
made it clear that appointment of priests should conform
to the Agama practices prevalent in a particular temple,
even if it meant that archakas (priests) were appointed
from a given denomination, sect or a group in the
State.
The Tamil Nadu government had, in 2002, announced
that temple priests would be appointed from people
belonging to all castes, and had even launched Agama
training schools in several temples, to impart the required
training and qualifications to become archakas in Hindu
temples.
The bench led by Justice Ranjan Gogoi has clearly
said that the appointment of archakas in temples should
follow the gama sastras followed in individual temples.
Agamas in Sanskrit mean that which has come to
us. There are two kinds of Agama texts, Agama and
Tantra, the former practised in Saivite and Vaishnavite

temples, and the latter in Sakthi temples.
Agamas expound a variety of subjects and they are really
the stylebook, on which Hindu rituals are based.
While some Saivite temples practise Tamil Agamas too,
rituals in Vaishnavite temples are based on Vaikhanasa
Agamas and the Pancharathra Agamas, or the Five
Nights. Pancharathra Agamas, considered an esoteric
subject, is believed to have been taught by Lord Vishnu
himself to the sages over five nights.
The total number of works, generally called the samhitas,
exceeds 200, according to lists available in several works,
though only a few are available in print.
Mr. Parthasarathy, head priest of Sri Parthasarathy Temple
in Triplicane, Chennai, welcomed the verdict.
While anybody could become priests, practising
Vaikhanasa Agamas got the right by birth and anybody
who did not wish for material wealth, and sacrificed
his life for the purpose of the Agamas could be a priest,
he said. A.M. Rajagopalan, astrologer, said the focus
of any temple worship was on the agamas, not the idols.
Idols were just the medium between the worshippers
and the agamas.
Not all Brahmins could be priests or were allowed
inside the sanctum sanctorum of temples, and only
those who had mastered the Agamas could become
archakas, he said. (The Hindu 17.12.2015)
SC backs appointment of priests as per Agamas
However, these treatises should conform to constitutional
mandates: Bench
Reiterating that the fundamental right to freedom of
religion is not confined to doctrines and beliefs but extends
to essential practices done in pursuance of that faith,
the Supreme Court on Wednesday held that appointment
of archakas (priests) in Tamil Nadu temples as per the
restrictions prescribed by the age-old Agamas (treatises)
is not a violation of the right to equality.
A Bench of Justices Ranjan Gogoi and N.V. Ramana
invoked Article 16(5) of the Constitution to hold that
exclusion of some and inclusion of a particular segment
or denomination for appointment as archakas would
not violate Article 14 [right to equality].
However, the apex court held that these treatises should
necessarily conform to constitutional mandates. It observed
that inclusion or exclusion as per the Agama Shastras
should not be based on the criteria of caste, birth or any
other constitutionally unacceptable parameters.
Under Article 16 (5), the fundamental right to equality
of opportunity will not affect a law mandating that an
office-bearer of a religious or denominational institution
should belong exclusively to a particular religion or
denomination. Justice Gogoi, who wrote the judgment,
referred to the Constituent Assembly debates to observe
that the ambit of Article 16(5) extends to temple priests.
The judgment strikes a balance by not exactly striking
down the Tamil Nadu government order of May 23, 2006,
which allowed any qualified and trained Hindu to be
appointed as priest in Hindu temples in the State.
Instead, the court said the government order would
be a point of consideration whenever a court determined,
on a case to case basis, whether an Agama followed
by a temple to appoint archakas was inconsistent with
the Constitution. (The Hindu 17.12.2015)
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January '16
SC affirms Centres role in collegium

Fight for Devotees Rights
New Delhi : Putting the ball back in the governments
court, the Supreme Court directed the Centre on Wednesday
to take the lead in drawing up a new memorandum of
procedure (MoP) on appointment of judges to the High
Courts and the Supreme Court, in consultation with the
President and the Chief Justice of India.
A Constitution Bench, led by Justice J.S. Khehar, said
the process should take into confidence the four seniormost puisne judges of the Supreme Court, who are
part of the collegium.
The Bench agreed with the stand of the Centre that
the MoP had always been prepared by the Executive,
in consultation with the President and the Chief Justice
of India, in consonance with the judgments in the
Second Judges and Third Judges cases.
Memorandum of Procedure and introducing
amendments had always been prepared by the
Government of India in consultation with the President
of India and the Chief Justice of India, the Bench, which
includes Justices J. Chelameswar, Madan B. Lokur,
Kurian Joseph and A.K. Goel, said in an order. The
Bench observed that even the nine-judge Bench in the
Second Judges case in 1999 had left the task of preparing
the MoP to the Executive.
The Bench said it had, after striking down the National
Judicial Appointment Commission (NJAC) laws and
upholding the Collegium system, felt obliged to take
up the responsibility of bettering the collegium system.
It was after all for an improvement of the judicial system
and such an opportunity must not be lost, the order
said. By retaining the Executives powers to draft the
MoP, the Bench has ensured that the CJI plays a
dominant role in the finalisation of the procedure of
judicial appointments. The Bench has walked the fine
line, striking a balance between giving the government
its due share and steering away from controversy by
providing only broad suggestions to be included in the
Memorandum on four points to ensure transparency.
With this, it has avoided a situation where the CJI has
to himself follow any iron-clad directions of this Bench.
The Benchs order touched four points: one, how the
Collegium can be made transparent; two, the eligibility
criteria to be fixed for persons to be considered suitable
for appointment as a judge; three, a mechanism to
receive and deal with complaints against judges without
compromising on judicial independence; four, whether
a separate secretariat is required, and if so, its functioning,
composition and powers. (The Hindu 17.12.2015)
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H. KO^Y~~= JO^K#@ èOk. uÔ_ z#r~
gr D H`x OîOz# O^~O D @#
P^H"x =Y=Oux H~~. ~ x~} f~`##
ijeOz# J#O`~O `î fH"e# K~ ~=}Ki
`# x"kH# =iOz#@ èOk.
1940 #Oz : 1940 D ~ ~O" O k. Ò,
"H~} O, g=O, `~ O =O\ JO WH_ ^# [iQk.
g\` > WOw+ +# _ kOK"~. J#uHO<
~ q+ Mu Q_OzOk. è~` ~Ru |
~*O^^ ^yiQ@ H ` ~ @# O^~ O Q D~ #
OîOz x~} f~`## O K~. ~= O i"[
HOz~ ku NKO^Y ~ ~ u =gr, ^r ~q
WH_ O $` q^~ u# ` HO Q K =K@_~ .
ZOîH *#aH : D ~ JH~ k^# ZO^~O^~
O_`Q [ K@<~. = O_`_ HQO`
H }, PûH q^#} HO^_ ~OQK~, ^q_
qqÔ =r Lu, \\ _ K~} _~H~
~"Ni, "Ô`=ix O $` H x =iQO\
N~OQK~, O FiO@ H =r x
~O|^~ ~OQK~, HHf =i\ =r J^_
Z.H }=i =O\"~ D ~ q^~.
^# u =~= #O : ~ #Hi ~#~# =H iOk.
x~} î Òk. =O^ D" O ~
x~}# Qk|O_Q qOK@O "Ô k. =O^ JkHi
XH~ O $` ~ = Y~ ` PÔ LO_^x K
J^ # _ ~^ K~. ~ # P^<O^
#, ^ H P <K~ "ÔÒ #~O K~,
Q=~# O #~O K~, ==H ^~ H~ #~O =i =O\"~
=#yi "~H O^ zOz x^ gHiOK~. ~
^ <K~ ^~ i ~=#*K~ Q` U i>~ < J^
H~` LO_@O` ~ g^ ==H~O` ~ K < ~.
P~Q~ J^ J=~O HQ XH~ L<~. D q+ xO\h
q=i gK H O^ H~=~ _, O $` ~u J^ _,
zH=i H;<^K~, = ~O QsOH~, P = i~H}
Hq\ K~ < J=^x "<~ "~ ~Q ZO# He q*#
JO^* ~.
(#= ÒQ} 14.12.2015)
w` HO> wÒ< ^$+ - Q=n` [Ou, "O~

UH^t L`" PO^q O^ ZO.q.P~.
~gO^~u, _O|~ 21 : Q=n` ~x J~O Kx
=O@\O KH=_O HO> w` =K<x \ "~OQ
=~H=_O< D HO Z= ^ H#_ Ò^x PO^ q
O^ ZO.q.P~. J<~. ^~ x q_<_ H~=
x~} ^~ OQ x|_=# w`K~_ L^^# # J#iOK_O
" O Z= Hx O ^x ~<~. ^~ O# O
P^ ~O ="~O ^=Q _ ~=H$+= ~O [iy# Q = n`
[Ou, " O~ UH^t L`"# x~OK~. D O^~ O Q
P# =\_ ` W`~ =` `= =Ò@ =# Ja=#O,
~+O O^= "i =Ò q+ O OK_O Kh=x
J<~. N~=_, NH$+_ rq` O|OkOz# Ki`H
P^~.
~A= Zx aOz< "ix Ki`H = Q
*f g~Q =# `C _ Ki` QO^, ~O QiOK_O
^x K~. ~`^ O ~=_ uiy# ^ =# Hx# >,
NH$+_ ^~H#Q~O _ LO^x è~. ZO` =Ok =`
=i<, ~ Ki` =# ^xH LO^x, JkH Ò O^=
L# ~`^ O Z=~ K Ok qO@<=x q"H#O^ =O^
U H`" K~x ZOqP~ J<~.
=x+H LQ_ rq` ~O 'Q=n` - [ Z. #~O
~_ : u =x+H LQ_ rq` ~" Q=n` Jx qO`
<=i [ Z. #iO~_ J<~. H~H=xH =Y
JukQ qK# [ #iO~ _ O y =x+ @H` rq`
~@O ~O==Ò^x NH$+_ J~#_H ~HÒ
kOz# w`^" =x+ rq`xH LQ_ rq` ~=x
Ja=iOK~. U << =x+ ~OaOz#_ <` LÒ.
xHO> x~Ò. J^ H~ Ô`=x ~<_. eÒ
K Q=O`_ L<_. e`x KOK"_ Q=O`_,
Q=n`# iQ Kkq`< ^x L#H J~==Ò^x,
JQ U << iQ K< eÒ HxO^x P# J<~.
J## qÔQ [~Q#_ "~QO. Jk J "~Q=x
q=iOK~. \# "_ y@H ` ^. =~}O z#"_ =~ @H
`^<^ w`x H~ ÔÒ. HO = *#O `QÒk.
JO^H HO `yO KH"x zOK~. JO^HO Q = n`#
K^=O_. KkqOKO_, J~O KHO_ Jx "MxOK~.
z~ r ^=#O ^# J~ ~OQ~[<
=\_` =x+x JO`~` Kk =x+ \OKQey`
Q = n` Kkq#># x J<~. XH qî = PxH = "_
=YO HxOK
x =# |\ ^= `~Q u sH
~< "? Jx J_y` ==e ^" O O `Q H~x ,
Hx =x+H ~ ^~}OQ XH\ #Oz `qk ^H Kk"@C_
O LO_^ Qh ^= `~Q u <

_` ~x q=iOK~.
Wk =x+ =#, =Y H=oH# |\ K QQ`<=<~.
`# qqÔ Kk"#x, W_ P qqÔ uO_
QiOz \_ H=@O Q K \ x, ^x 15 ~A@ K< ~O
K @O ^~Q O J<~. H }Ki _ # D H~H=O
x $[<`H q=# "eH fO^ x~Oz# Q = n`
~}O, " ~K# , z`Y #O \ q*` # z<~
|=`# ^#O K~.
(PO^q 22.12.2015)
^~x =#O ~H - ^~O =## ~HOk.
January '16
J#"
DEVOTEES' EXPERIENCES
Chilkur Balaji's Grace - 135
z~ r J#Q O 135
VISA REJECTED....... VISA GRANTED
u~iOK|_# g aOzOk...
My friend tried for Visa 4 times and got rejected.

I brought him to Chilkur, took 'VAK' taught him
"OM VASHATKAARAYA NAMAHA". This time
Visa was granted without any hindrance.
A Devotee
< `_H <Q ~ g u~iOK|_Ok.

J`xx <# z~ r xkH `z '"H HO
Wz ''FO =+\~ #= J< =O`x <iOK#.
Di g =KOk.
XH _.
Nz N N Nuz @
: Nu N Y@@
H"~ H= H= Hq< I
#= H=q~ H=~^~ K II
Kaameshwaraya Kaamaya Kaamapalaya Kamine
Namaha Kaamavihaaraya Kaamarupa dharaayacha
Marriages get finalised by Chanting this Sloka. Also
this sloka bestows intimacy, mutual affection and
trust between couples.
q" , ~ ~ #_= u, SH=`xH

All slokas Chant 28 times
FO $+H #=
G J yNz :
For overcoming bad habits
D Hx iOKO_.
Chant 28 times
= o [iy# Hx << P#` q_ fH"x

x~~ Oz# =O Hx z~ q#_O [iyOk.
~E i< L<#. P~H~"# su = =^

J=Q# iy K J<#OQ LO@<=.
XH ~, =OQyi
= J=~H 38 U. Z< O|O^ =z< o
^~^. J~` D HO K# Hx ~A =Oz
=~_` o kiOk.
XH ~,
FO ~=`< #= G nz :
For self employed people, for promotions and
success in games.
H_H~, O Lk L# "iH, L#`

^= PtOK "iH.
^~"@#O_ q=H O^_xH.

FO =+\~ #= G b N : FO ` =< #= G o :
For Success in Business, Interviews, Visa
For better health. =Oz P~QxH.
Interviews, building relationship
FO ``< #= G o nz :
"~a=$kH, WO@~ O
To remove mental stress and for mental
H=_xH iOKO_.
peace
FO N=` #= G yoz :
=# H P~QxH =# H Xu _ #O_
Please Chant for Handsome Appearance and wealth.
s~ O^~xH, O^.
FO JH~ #= G Eq :
For Education and better Financial strength.
qâ=$kH =i S~a=$kH.
q=HH.
FO ~} #= G | m z :
For Job Satisfaction
L^QO, K x JOH` "xH, `$H.
'VAK' deeply mourns the death of Sri Tirumala Vinjamur Narasimha Chary also called as Simha Kutty. He
attained the divine feet of his Acharya on 14th December 2015 after prolonged illness. He served as a popular
Archaka in Maktha Madhavaram Temple and Sri Kodanda Ramaswamy Devasthanam, Kandikalmet, Hyderabad.
In his life span he served Mamillapalli Lakshmi Narasimhar as well as Srinivasa perumal in Vattem and also
Venkateshwara perumal at Chintalakunta. He was an expert in divyaprabandha parayanam. He was a very
affectionate person towards everyone and really served the Vishisthaadvaita siddantham which talks about the
essence of love and affection towards every person irrespective of caste or creed.
- EDITOR
27
O^`xH 'O +O!

O^Ò ~` *f =eH J`=# <`# ""x ~#` <#O
^ gHiOz#@~Ok! PQ= J#Q}OQ ^" J~# xqOK_O '=#`
`xH OQH~=? H^? J# q"Ô |^"~O f~ K# ~#` <=~ ~O[<
QQ~, Z<.q.~=} O^Ò QiOz Wz# q=~} Ki`H "" J#Q}OQ LOk. D
Ô `| `~|_ qHOz# =+ q*#O, =+~} O^`=# ""x D O^~OQ <=~ qOK~.
O^` <`#-`-`` x <=~ L@OHOK_O O^Ò QiOz [~Q`# =HH~}#, =#, O`#
^~O K_xH ^Ô K=K. O^Ò ~=` O@=#k D ^ *f` qHH=xH qH! O^`
qH QQQ J<H<H "q^ qHOK~. O^ r=# =+ =O D "q^h Q=~. =`
"q^, "q^, O^ "q^, q*# "q^, PK< "q^-W JOMH "q^ O^` qHO
\ OK_O *f Ki`. O^Ò U"q^x _ |+iOK^, =u~HOK^, =+ =[O #O_ q_Q@^. Jx
"q^# J<kQ `# W=_x OOkOz# *f =eH JÒ O^Ò. <=~ `= f~ O^Ò
QiOz K# +H~} D =eH J`xH =~ +O... ''O^Ò.. Jx "q^ q# `# W=_x LOk. FH
qx =`" ZOH KH"x Hx, F H qx Hx `yOKx Hx O^Ò x~tOK_O ^.. J# OH~
<=~ =@ O^` "q^ iHH "xH uaO! 'O ^~#O "~ qKiOz f~ K# q"Ô
`q<_ PO J~ x=H ûH qkq^< O|OkOzOk. Hh D f~# ukHQ q $` O^`
"q^ "x <=~ x~iOK_O J<H =Hb# O^, =HH~} =}H"# =^#O. PQ=
J#Q}OQ =`" J~# xqOK_O ~*OQO x~t# =#`xH, q=H ~`xH =u~HO H^#k OH~
|^"~O K# x~O. x=H q"^ i~O `q<_ ~xH O|OkOz# ==~O. Hh q $` O^Ò
<=~ K# "Y Wz# +H~} "Ò ^xH O|OkOz#q, `~`~ *f r=# q^<xH O|OkOz#q!
O^Ò <`#O... '<`#O Jx JO> '`k J# J~O ^. <`#O JO> `"#k Jx J~O.
D <`# `` x ~#` <=~ `= f~ ^~ =~i q=iOK~. QÒ LO_#k, =~=#O
LO@#k. q+` LO_k <`#`` O. PÔ` ~`"# D `` O <`# ^~O. O^` D <`# îH
"x ~#` <#O "~ W =~i +H i OK~. ''Wk U XH~ Hx O z#k H^. O^Ò XH ^~ QO^xH
Hx, XH xH Hx, XH PQ=xH Hx iqÒ H^, XH PK# suH O|OkOz# ^xH x|^" ^. nx <`#
^~=x Ja=iOK~. JO> `"# ^~O. `| `~|_ qHOz# q*# s`, ~} =+ =~O Wk. D
'=~O O^ÒQ K~"Ok. qiOzOk.... D q=~} ^~ <=~ QQ <`# ""x
#~^\ Oz#@~Ok. ZO^HO> "q^ O^` qq^ Oy=. O^Ò "q^ x`" L<~. "q^
i~HH``" O^Ò. Wk | ~` *f Ki` x~Oz# "=O.
O^`x Z=~ ~OaOKH=_O D Ki`. O^Ò H=O XH =Ò H^x Jk D ^ r=# q^#=x
QÒ _ ~#` <#O +O K LOk. WC_ 'U XH~ ~OaOK^x OH~ K_O _ O^Ò U XH
=Ò ik< W=_ ^# ""xH J#Q}O. XH~ ~OaOK_O, XH QO^xH ^ XH QOkH x|O^<=oH iqÒ
H=_O =`xH H}=#k OK ""# qO. XH QO^xH iqÒ Hx 'O^Ò JO^= H=O XH '=Ò
H*^ ''=+ q*# ~} =~O J# O +O qq^ =`# iOKOk, qq^ +# iOKOk.
JOMH"# "q^# iOKOk. g@xO@H JfÒQ#, JxO@h W=_O@# D ^ =eH JÒ " UQ
i_qÒk. D JÒ O^Ò. D J` qHH=O =`, +, W`~ "q^ Q=~. JO`H^ `
=` Hx H#=~Q~. + _ H`=` + @HK~. J<kQ L# Hx +, Hx =` JQ
L<~. Hx =. "q^xO\H =iOK Ki`H i}= H=O WÔ`. Hh D =`, + `~ "q^ =#Ox
"q^ =$H*O = O^Ò xÒ H=_O Ki`H "=O. O <=~ f~ D "=O \ Ok.
XH^xH =`" O^Ò iqÒ H^. =, "+=, H, ~, Q}`, O^, ^, *#, t, P~ =[O =O\
"q^ D <`# *f # Qu \ OK_O Ki`!!
O^` x`"# D "q^ i~HH =$u H~}OQ< =#ÔH q^#O_ H` =` "OKQeQ~. WO,
H=O, ^, ~jH =Ò\q q^ #Oz =z "x qiOKQeQ~. `| Ki` WO^ H O. Jx
q, #=H P""# O^Ò U XH qx, #=Hx ÔO K^, == K^. D "q^ i~HH
=Ox XH Oy= ~=` ==O. =~ Oy= ~ ==O... H "q^ ==O <`# `` O. D
<`# O^`x OH~ WC_ =~i qOzOk. ~` ~*OQO D"q^ =# "xH ^gH~}....
(PO^q-O^HO, 18 _O|~ 2015)
Date of Posting 6th & 7th
28
Registered as a News Paper

Vol.17 VAK / JANUARY / 2016
Date of Publication 1st of every month
RNI. No. AP/BIL/2000/2474

Postal Registration No. HSE/738/2015-17 No.1
\o tyoyz ou owm \ @
o uN\o uo @@
Fruitful is the birth even of that grass growing

on the banks of a river, which provides a hold
for the hand of a drowning man.
(Source : Sukthimala)
[#` #nf~ ` `$} [#" I #n f~O "z# Q_k _ H~} [#"... h@

` e=[<[#O|#O =u II =xQ "iH KuH @x kOKk.
(H~}
: H= )
z~ r ^"xH xk.... ''_~b * O_^~ =~O_.

D O_H kQ= zOK|_# O KeO HiOK|_#.
1) SB A/c No.62055583940 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained with
State Bank of Hyderabad, Moinabad Branch (R.R. Dist.) (\ OH P ^~^, "~<^ Y,
~OQ~_ l) from any branch of State Bank of Hyderabad situated in any part of the Country.
2) SB A/c No. 091110011008633 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained with Andhra
Bank, Pedda Mangalaram (Moinabad Branch PO^ OH, ^=OQ~O ("~<^ Y)) (R.R. Dist.) from any
branch of Andhra Bank situated in any part of the World. OKOx U OÒ #O_< [= K=K.
3) SB A/c No.3063101000001 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained with Canara Bank,
113, Main Road, Himayatnagar, Moinabad Mandal, R.R. Dist. H#~ OH, 113, "~< ~_, =`#Q~, "~<^
=O_, ~OQ~_ l, from any branch of Canara Bank situated in any part of India. (=#Ô x U OÒ #O_< [= K =K.)
4) SB A/c No.24730110000007 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained with UCO
Bank, Chilukuru Branch, Moinabad Mandal, R.R. Dist. H OH, z~ Oz, "~<^ =O_, ~OQ~_ l,
from any branch of UCO Bank situated in India. (=#Ô
x U OÒ #O_< [= K =K.)
~.100/- Hh KeO Q D xkH [= K =K.

D ` xkx =~_xH Oîh HiOK=#kQ i<=. J HiOz H=~x OOkOK
qH}"# z~ * q^<x PKO^~O xeK `__#O^ P r H$ `=`~.
CONTRIBUTE TO CHILKUR BALAJI TEMPLE'S "DAILY PUJA FUND "
The Fund donations can be remitted in the Following Banks with the following Particulars:1) SB A/c No.62055583940 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained with
State Bank of Hyderabad, Moinabad Branch (R.R. Dist.) from any branch of State Bank of Hyderabad
situated in any part of the Country. IFSC Code 'SBHY0020637'.
2) SB A/c No.091110011008633 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained
with Andhra Bank, Pedda Mangalaram (Moinabad Branch) (R.R. Dist.) from any branch of Andhra
Bank situated in any part of the World. IFSC Code 'ANDB0000911'.
3) SB A/c No.3063101000001 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained with Canara
Bank, 113, Main Road, Himayatnagar, Moinabad Mandal, R.R. Dist. from any branch of Canara Bank situated in
India. IFSC Code 'CNRB0003063'.
4) SB A/c No.24730110000007 of Sri Balaji Venkateswara Swamy Temple, Chilkur maintained with
UCO Bank, Chilukuru Branch, Moinabad Mandal, R.R. Dist. from any branch of UCO Bank situated in India.
IFSC Code 'UCBA0002473'.
Devotees can remit their contributions with a minimum of Rs.100/- to this Fund.
The Devotees who contribute to this Fund will have the blessings of the Lord Balaji for participating
in the continuation of this unique way of worship which inculcates Pure Devotion in the Temple system..
Andhra Bank Ph : 08417-252064, SBH Ph. : 08417-252071, Canara Bank : 08413-235088, UCO Bank Ph.: 08417-200023
Annual Subscription Rs.60/-. Life Membership Rs.1000/-.
All business communications and payments may
be addressed to The Manager VAK, 2-2-647/77/D,
Srinivasnagar Colony, Bagh Amberpet, Hyd-500 013.
Ph : 27425640. Cheques and DDs drawn in favour of
VAK will be accepted. Subscriptions can be sent through
money orders also. Give your correct postal address.
BOOK POST
To
Owned, Edited, Printed and Published by : Dr. M.V. Soundara
Rajan, Advocate, 2-2-647/77/D, Andhra Bank Lane, Beside Karur Vysya Bank ATM, D.D. Colony, Bagh Amberpet,
Hyderabad-500 013; Website : www.vakchilkur.org
Phone : 27425640 Cell : 9246505058

Printed at : M/s. Vakdevi
Nallakunta, Hyd-44.
Printers,
1- 8- 732/22/B,
If undelivered please return to : VAK, 2-2-647/77/D, Bagh Amberpet, Hyd.-13.
STAMP

Vak Jan. 16

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@@ y: @@

[ The Voice of Temples ]

PQ= H#Q}OQ< J~ x=HO [~Qe : OH~ +H~}

Anecdotes on Vishnu Sahasranamam-178

Ahobilam and Ahobila Mutt-44

Sadassu resolves strongly to Protect our Dharma

There should be no regional boundaries for temples.

The four faced deity Brahma, creator of the world,

city there and named it Kancheepuram. The platform

H+# Hk " =O\q.

Fire with higher level of glow concealed fire with

offered in the sacrificial fire, Lord appeared before

oz\z Dzq uo:@

^~K~} =# `|k HQ`Ok.

To keep Evil forces at bay.

For overcoming bad times.

H #O_ q=H O^_xH.

Chant one time

1. ^=` H~ ^~O O =^=O

6. ^ =~^O NO ^`~ q^i}O

Chant this name to amend soured friendship

D `x Jx Ji, ^, PiH W|O^`

q`` =O OKH=_xH, ^O` Pregnant ladies to chant for healthy babies.

Chant one time

*<~# - `"# ^<~#.

Sri Ranganatha Travel Part II

Tamil Manuscript : Sree Venugopalan, Chennai

Story so far: The story based on the 14th century

English Translation : CSL Narasimhan

ponds, King Kampana completed his morning Japams

~Q, ^+~` Q$" ~=.

so many places returned from Vijayanagar with a

<<z \ty z um: y Tz Ny>>

D ^x qq^ =Y"# f~< :

PO^^ ~R" HO_ ^H}k ~ ^iH H~H# gHOK_xH u U_k ~O_ ~A

HH"^O J<k Z=iH "~ `= q#, O^# KQ \OKx J\ q,

J#"^O : _II =<`

^ ``@ = ^` J`O` J=~O.

~ u XH ~H _x $+O z, '=#_ Jx <=H~} O

Qi = PYi K~} O QQ# =O K #

"OK `Q" =#uH =~=.

Q` OzH `~"~ QO....

J#"^O : N=u ^ ~OQ~[<

=~\~ A ^# [iy#^O` q=~OQ QOQ^q

Jh =~~. JO^H "iH JO` O`+O. `O`

PK~} x K~O O@ O_x q =O\k.

=}Q Hk =@ H< - z#"` PK~} q#.

<t\ y> Nz Nb zN, Nz ET yo uN@

oz\z Dzq uo:@

u#@O HO rqOK - rqOK@O HO u#.

uN LzuouN G << u\>>

=#=x J#=O ~@# i k^`Ok.

H~g~~< <= ~* "< I ` ~} =`} Q`O #+O K ` II

`~# =, == uiy aOK@ D Hx H` iOKO_.

AHOBILAM AND AHOBILA MUTT - 44

of people which was central to Lord Ramanujas

o |um onzuo @ (who realizes the

zu xs=# HOk - zO` r=# ^Ok.

|oz Yn ooz uu\Toz @ (One who without any

(one who takes pleasure in the

{um ou z N|uo Yzo:@

to be understood using rules (sutras) prescribed by

All slokas Chant 108 times

O`OQ @, WO_ H<## "iH. +"# K H~.