11 Vak Nov 2014

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[ The Voice of Temples ]

ENGLISH
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"FOUNDER OF SRI AHOBILA MUTT

SRIMAD ADIVAN SHATAKOPA YATINDRA MAHA DESIKAN"
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Vol. 15
NOVEMBER 2014
'VAK' is available on www.archakaseva.com
No.11
ECHO EFFECT
.. CONTENTS ...
YADAGIRIGUTTA TO GET A FACELIFT

Chief Minister K. Chandrasekhar Rao has
announced that Sri Lakshminarasimha Swamy
Temple, Yadagirigutta, will be developed on par
with Sri Venkateshwara Swamy Temple in Tirupati,
by acquiring 2,000 acres land around the temple.
Speaking to news reporters after a three-hour
long discussion with officials and local leaders,
the Chief Minister said that they would develop
the hill shrine as a temple city by providing
autonomous powers to the temple administration.
Then he proceeded to the hill shrine by road where
he held a meeting with officials. Detailing his plans
to develop the temple, Mr. Rao said they would
acquire 2,000 acres of land along Rajupet road,
out of which 400 acres would be developed into
Narasimha Abhayaranyam (a reserve forest). The
reserve forest area also houses a deer park, he
informed. In the remaining 1,600 acres, he said
that they would construct cottages, a vedic school,
six kalyana mandapams, gardens, spiritual centres
and others to provide basic amenities to devotees
Page
Editorial
................... 3
Anecdotes on Vishnu Sahasranamam-164
....... 4
Madhura Vijayam - 37
................... 7
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................ 9
.............. 10
.............. 13
tNy
............. 15
umy Ts - 164
............. 16
u\ - 37
............. 19
Ahobilam and Ahobila Mutt-30
................. 21
News
................. 22
Devotee's Experiences
................. 26
at one place. Since it is located in the heart of Telangana and close to the State captial, he said that
the temple had great scope for development.
Meanwhile, the Chief Minister also wanted that some changes be made to the main temple by increasing
the height of the Gopuram. The Gopuram will also be gold coated. Stating that the current constructions
on the hill shrine had made the Gopuram invisible to the devotees, he said that they wanted to make
several changes under the able guidance of Agama pundits to make the Gopuram visible.
The main temple mandapam will also be expanded under the able guidance of experts. From the
Brahmotsavams onwards, the Chief Minister himself will present the Pattu Vastramulu to the presiding
deity on the day of Lords Kalayanam, which in the past, the Endowment Minister used to do.
Expressing disappointment over the lack of hygiene, Mr. Rao instructed officials and local politicians
to conduct a day-long shramadan to clean the premises.
Rope in the services of about 1,000 TRS activists to conduct shramadan on the hills shrine, he suggested.
He further informed that he would make another visit to the temple in 15 days to see the clean premises....
(The Hindu 18-10-2014)
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(PO^*u 18.10.2014)
November '14
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EDITORIAL...
Fight for Devotees Rights over Temple Trust Boards

We at VAK and the Temples Protection Movement have taken the fight for freeing
the Temples from Political Elements to the next level. When the AP Government enacted
the Endowments Amendment Act 2014 cancelling all the Trust Boards and increasing the
number of Members to the same, more with an intention to fill the Temples with Political
Cadre we petitioned to the Governor. We are assisting in the Legal battle against this
Amendment Act also.
The Government succumbing to political pressure to rehabilitate party men in temple
trust boards in large numbers has put the short term interests of the Political Party in power
ahead of the long term interests of the temple system in the Country in drafting this Bill.
The Andhra Pradesh Charitable and Hindu Religious Institutions and Endowments (Amendment)
Act, 2014 will result in politicization of temple administration and undo the efforts made so
far to free temples from political interference,.....
One of the key objectives of amendment Act 33 of 2007 is to revive the low income
temples which constitute over 90% of the temples as in the Statement of Objects and Reasons
and approved by the Select Committee mentioned. For small low income temples of income
less than 2 lakhs under Sec 15(2), the Select Committee had deliberately kept the number
of members in the trust board as a low count of three. It was felt that the trust boards are
a burden to such small low income temples and the move to now increase this number to
five members through the amendment Act is not correct and will cause strain on the meagre
resources of such temples. The Amendment also goes against the commitment given to
the Supreme Court and recorded as such in the 1997 judgement that low income temples
will be exempted. In fact the Dharmika Parishad had resolved that such temples are to be
managed by the Archakas themselves without trust boards and now by adding members
will result in political pressure to constitute unnecessary trust boards for such small low
income temples. As suggested by C.P. Ramaswamy Iyer Commission Report, due to secular
character, Government office bearers and political party members should not be appointed as
trustees to the religious institutions to protect the rights of religious devotees.
A GO based approach to abolish trust boards by a fresh Government and filling
the same with their own political party members was negated by the High Courts in Tamil
Nadu and Karnataka in the past. A new approach has been invented to circumvent judicial
intervention by amending Sec 15 to increase members and show this as a reason to abolish
existing trust boards through new Sec 163. Once Section 163 becomes a Law, all Governments
in future will use this devastating section to cancel existing Trust Boards without reason.This
will set a dangerous precedent as every new Government will keep adding members by
amending Sec 15 in the future to achieve this same purpose and thus cause excessive
politicization of the temple system. If this approach succeeds then many State Governments
will follow suit and this will lead to excessive politicization of temple trust boards all over
the country.
In view of the above, the courts should act as per Dharma and as "Sakshi" of devotees
within the four pillars of the Constitution to protect the rights of the Hindu devotees and
temple worshippers under Art 25 and Art 26 and protect their interests.
On behalf of Crores of Devotees, VAK humbly requests the Union Government to move towards
putting a Central Legislation basing on the CP Ramaswamy Iyer Commission Report to provide autonomy
to Temples and have the Endowments Department as a regulatory body only.
There should be no regional boundaries for temples.
November '14
Anecdotes on Vishnu Sahasranama - 164
REAL RULER
Sri V.S. Karunakaran, Chennai
Swamy Sri Gopala Desika, also known as Sri
Thirukkudanthai Desikan, is a famous name in the
history of Srivaishnavism. He lived in Kumbakonam
in Tamilnadu in the Eighteenth Century. He was so
scholarly that three sanyasins older than him in age
were studying philosophy of Sri Ramanuja under him,
he himself still was a grihastha. He lived the life of a
true Brahmin in that he used to collect alms in the
form of raw rice in the city of Kumbakonam needed
for preparing food for ones family for the day prescribed
as Unchavritti in the scriptures like Swami Vedanta
Desika (1268 A.D -1368 A.D) used to do.
He is considered as an incarnation of Swamy Vedanta
Desika himself. Swamy Vedanta Desika was born in
the star of Sravana in the month of Purattasi
(corresponding to September-October) by the grace of
Lord Srinivasa in Thirumala to his parents who prayed
at His feet there seeking a child. Swamy Gopala Desika
was born in the star of Poorvashada in the very same
Tamil moth of Purattasi (corresponding to SeptemberOctober) by the Grace of Lord Srinivas known as
Oppiliappan in Oppiliappan Koil near Kumbakonam to
his parents who prayed at His feet there seeking a child.
There are many other features common to both of them.
Swamy Gopala Desika desired to go up to Badarika
Ashram in Himalayas on a pilgrimage. The three
sanyasins and some other disciples accompanied him.
They went upto Thirumala. After having darshan of Lord
Venkateswara at Thirumala they came down and were
discussing the itinerary for their further tour to northern
portion of Bharath to reach Badarika Ashram.
This they were doing in the foot of hills of Thirumala,
where a waterfall by the name Azhwar Theertham flows
even to this day. The stairs to climb the hills used to
start from that point during those days (Presently this
point has been shifted). There is a temple devoted to
Venugopala Swamy by the side of the waterfall and also
a temple devoted to Nammazhwar. There is the temple
of Kapileswara also thereby. Personal deity kept with
Sri Gopala Desika was also Venugopala swamy.
This made Sri Gopala Desika feel that the Venugopala
Swamy in the Temple asking him Have you walked
all these weary kilometers to see me in Tirupati whereas
I have been with you always?
Gopala Desika was brooding over this and sitting with
his disciples in the temple of Nammazhwar discussing
further course of pilgrimage.
They were concerned with the difficulties they might
face in maintaining the high standards of the Dharmic
code and devotional practices to his personal deity
Sri Gopala Desika was used to.
Just then a Shri Vaishnava with twelve Urdhvapundrams
came there. He offered his salutations to Shri Gopala
Desika. Shri Gopala Desika also reciprocated the
pranamas as per tradition.
The gentleman introduced himself as a devotee of

Nammazhwar and said he belonged to Azhwar Thiru
Nagaree, the birth place of Nammazhwar.
He said Revered Swamy! It seems that you are
discussing your programme for your pilgrimage to upper
India. I have heard from many people, who have seen
you here and in Kumbakonam also saying that you
are very orthodox and maintain the standards of
discipline followed by the saintly ones like Swamy Vedanta
Desika of yonder days. They were also of the opinion
that it might not be possible to undertake the yatra
maintaining your standard of orthodoxy and devotic
practice especially in North India under the present
situation of pollution by foreigners ruling there.
Gopala Desika smiled at him and said, Yes, swamin!
I am also equally worried on that issue. But the desire
to see and pray to Him in the Pilgrim centers like Badaree
Vishal, Haridwar Prayag etc., is pulling me towards
the yatra, while the difficulty in maintaining the standards
of orthodoxy during the tour is discouraging me. What
will be your wise advice, please tell me?
Who am I to advise you? Said the gentleman. I am
not competent to venture into that. But presently, I will
be grateful if you can kindly throw some light on why
this waterfall is called Azhwar Theertham?
Gopala Desika said I also enquired the locals on this.
They also have no clue. I contemplated on this. I have
got an explanation by the grace of our preceptors said
Gopala Desika.
The gentleman with eagerness writ on his face submitted
Swamy! Please tell me what the explanation is
There is the first decade of (ten) Tamil stanza by
Nammazhwar on the sacred hills of Thirumala covered
in stanzas from no. 245 to no. 256 in the 1102 verses
of Thiruvaimozhi. It starts with this stanza that runs
like this. (I am giving only a free English Version of
the stanza cited by him for the benefit of our readers
who may not know Tamil)
At all times and forever by His side, we must perform
stint- less service, to the radiant lord of Venkatam,
the hill with waterfalls that flow with a clear noise
that resembles a call-alert inviting us to come and
perform such services to the Him , Who is our
fore-fathers father
However, those who know Sanskrit can enjoy the Sanskrit
version of the stanza from the Pratibimbalaharee a work
by my Grand preceptor- cum -Grandfather Shri U.V.
Venkatasesharya Maha Desika Swami, which reads thus:-
| z u | o uso usn uz u
u | o X u o tN| uN : N z t yuo @
T\| u \| utz W NbuT{ { t| o z \ oz :
Enu Eos Y os ou u:@@
It may be noted that the stanza describes the hill
Thirumala as the one with waterfalls that are roaring
and inviting us to serve Him. Because Nammazhwar
=^$+` =*x K_e. ` =OÒQ rq`x H#yOKe.
November '14
has referred to Thirumala with water falls and directed

us to accept the service to the Lord taking the roaring
sound of the vertical stream as beckoning us to come
and serve the Lord where there is a temple for
Nammazhwar by the side of the falls at the foot of the
Hill. Nammazhwar was always enticed by the music of
the flute of Lord Venugopala. The roaring of the waterfall
was as enticing to him as the tunes of the flute of the
Lord. That is why there is also a temple for the Lord
with the flute by the side of Nammazhwars temple here
At this the gentleman submitted Swamy! Some people
say that this is the place where Nammazhwar stayed,
when he came to Thirumala on pilgrimage.
At this three sanyasins and other disciples interrupted
the gentleman in one voice Tradition has it that
Nammazhwar did not go to any of the shrines of the Lord
moving from his permanent residence in the bark cavity
in the Tamarind tree on the northern side of the temple
of Adi Natha in his birth place. The explanation that this
is the place where Nammazhwar stayed during his
pilgrimage to the Hills may not be in line with the tradition.
Swami! said the gentleman It is clear that
Nammazhwar did not undertake any pilgrimage to have
the darshan of the Lord in the various shrines. But
he had sung the glory of the Lord giving darshan in
various 37 shrines like that. What is the message
one gets from the above?
He looked into the eyes of Gopala Desika and asked.
Gopala Desika did not react for a moment and then
he calmly said Do you know that there is a verse in
Manu Smrithi, which says one need not go to Kurukshetra
or Ganges if he has no quarrel with the Lord residing
in his heart. The life of Nammazhwar seems to support
this view. At this the gentleman quipped What is
applicable to Nammazhwar is also applicable to you.
What is the necessity for you to travel in North India
where it will not be easy for you to travel without
sacrificing highest standard of orthodoxy you have been
following all along under the present condition under
the foreigners rule.
Gopala Desika felt that he had got the divine direction
through the Gentleman. He said Swami! I did not get
your good name clearly. Can you kindly tell me again?
The gentleman said Normally people are scared to
hear my original name in Sanskrit . I have therefore
adopted a special Tamil name with the same meaning
What is that Special Tamil Name? Iruppidam
Iruppidam! Exclaimed Gopala Desika. It is the word
in the beginning of the one hundred and sixth verse
of Ramanuja Noorrandadi. It means that The good
ones say that Vaikunta, Venkatam and Alagar Temple
are the celebrated abodes of the Lord of activities of
wonder. He resides in the heart of Ramanuja along
with all those abodes. Ramanuja in turn has come to
stay sweetly in the heart of this humble devotee singing
this very song. This again echoes the redundancy in
visiting holy shrines of the Lord, when the Lord himself
with all those abodes resides in the heart of Ramanuja,
who in turn resides in the heart of his devotees.
(I am giving a Sanskrit version of the original in Tamil
for the benefit of Non-Tamils:-
{ N le z W N bu uuguTu u tz :
Yz buo | u oT m o ous :
uYz \ yz uouos z uYz uNoz

onNyuo| Toz z uuNttz m | : @@
The curiosity in us prompts us to ask you, your original
name that scares people said Gopala Desika .
You can find it in the beginning of the Sloka of Manu
You quoted Saying this the gentleman rushed towards
the steps leading to the hills and dissolved in the crowd
of devotees.
Shri Vedanta Ramanuja the senior of the three
sanyasins recalled the sloka of Manu which reads as
z { oz \ o{ ut uso:@
oz Yz t utoz TW T N T:@@
The Second Sanyasin said The sloka starts with the
word Yama. People will certainly get scared at one
having his name as Yama- the God of death! But how
come parents of Iruppidam Swamy chose the name
of God of death!
The third Sanyasin said In the verse quoted, Manu
refers to the Lord as Yama and not the so called deity
of death. He says the lord controls all beings in the
universe from within the heart and also from within
the sphere of the sun. He is the ruler of the god and
so the real ruler. If you have no quarrel with Him you
need not go on pilgrimage to the Ganges or Kurukshetra
Gopala Desika said The ruler within us has come
out in the form of this gentleman Iruppidam and has
guided me that I need not take the trouble of the
pilgrimage to the northern shrines with tension in my
mind regarding the convenience for maintaining the
standards of orthodoxy I have been following since
my younger days. Let me return to Kumbakonam.
He gave up the yatra and returned to Kumbakonam.
Because the Lord rules all of us by residing in us in
a fashion that we have no trouble but are always happy
as long as we have no quarrel with him residing in
our heart, He is called the real ruler that is Yama in
Sanskrit, as disclosed by Him in the disguise of
Iruppidam to Thirukkudanthai Desikan
This is the one hundred and sixty fourth in the thousand
names of the Lord listed by Veda Vysa. Nirukti sums
up this when it says
ENlbN Y N XZuo Fuo EuQ :@@

Dear readers of VAK! Those of us, who chant this name
keeping the frame of Balaji at Chilkur in our mind will
be assured of the Punyas we may attain by undertaking
pilgrimage to the various shrines of the Lord.
In yonder days, it was very difficult for people to go to
the holy shrines like Salagramam, Puri, Badaree Vishal
and other Divya Desam in Himalayas. The facility in
travel in the modern era has made it easier for people
to travel and visit all these shrines with ease. It is
good that people, undertake such pilgrimages. But it
should not be forgotten that the pilgrimage to all these
places may not worth the trouble of travel if there is
quarrel between Yama residing in our heart and
ourselves. We should try to improve ourselves, so
that the Yama in our heart and we have no quarrel.
Let us chant the name Yama understanding its
significance with devotion keeping the beautifying beauty
of the frame of the Lord at Chilkoor in our mind to
achieve this condition.
n
Yamaya namaha @@ :@@
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H~.
November '14
FO `^ #= G o tz :
Chant this name to amend soured friendship
or any personal relationship
FO ^` #= G z :
For issueless couple. O`# H~
FO q^` #= G uz :
q`` =O OKH=_xH, Ô` Pregnant ladies to chant for healthy babies.

P~QH~"# t= H~
J<#`.
=[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 @@
Chant 108 times
FO q #=
FO +~H #=
G sue :
G Nq :
To keep Evil forces at bay.
For overcoming bad times.
^+ #O_ H_H#@.
H #O_ q=H O^_xH.
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
EJmy \oz z yV o @ @
`#, Z#H=_xH =O^ Q PzOK. Z## `~ "` "i` O ^$_O Q H#Q KH.
November '14
Madhura Vijayam - 37
Sri Ranganatha Travel Part II
Tamil Manuscript : Sree Venugopalan, Chennai

Story so far: This story based on the 14th century
incidents was written by Sri Venugopalan based on
the historic facts elucidated in Madhura Vijayam
composed by Maharani Ganga Devi, Chief Queen of
King Kampanaray. King Kampanaraya was the eldest
son of the Vijayanagar emperor Sri Bukka Raya. Two
young men Vijayendra Vallabha and Dutta set out
on expedition to locate the idol of Lord Ranganatha,
Srirangam which was saved and kept hidden by four
Kodavas without being ransacked by Sultanate
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.
Vallabha with the help of few hunters passed on this
information to the King ruling there Sri Ranganatha
Yadavaraya and the King immediately rushed to the
spot.. Vallabha was advised by Yadavaraya that it is not
safe to take the idol to Srirangam immediately as Sultan
was still ruling the place. Lord Ranganatha was brought
to Tirumala by the King Ranganatha Yadavaraya.
Vallabha and Dutta requested daily worship to Lord
Ranganatha with Tamil prabandhams as per practice
at Sri Rangam. There was strong local opposition for that...
In order to completely understand this situation we
need to understand the 14 century position better.

Twelve Azhwars have composed several tamilpasurams
known as divyaprabandham and they were considered
to be equal to Vedas and were known as Tamil vedas
in 8th and 9th century. Because of this reason many
devotees made efforts to introduce the Pasurams
recitals as part of the temple worship and they won
in their efforts. At the start of 14th century there
were oppositions for such new practices even in
Sri Rangam. Many Telugu and Kannada speaking
Vaishnavas were said to have been uncomfortable
with introduction of this new practice in the temples.
Many logics and counter logics played in those days
about introduction of these devotional poems in temple
worship. At that time, Swamy Vedanta Desika, the
famous vaishnavaacharya was invited to Sri Rangam
as he was a great scholar in both Sanskrit and Tamil.
He was a great vidwan of all shastras and arts in
those days. He presented his arguments in favour
of introduction of Tamil Prabandhams and became
a victor in all the debate sessions on introduction
of Tamil prabandhams in temple practice. Because
of that, Tamil Prabandhams became an integral part
of worship in Sri Rangam temple.
Although there was victory in Sri Rangam and the
practice was slowly winning adoption in many other
temples, in those days, there were many other temples
where the recitals of Divyaprabandhams did not form
part of daily worship. Tirumala temple was one among
them. This temple was following the Vaikhanasa worship
practice (agama). From days of yore only Sanskrit
was used as the language for devotion here. Even
though there were Tamil, telugu and Kannada speaking
English Translation : CSL Narasimhan
kings who ruled this land, they did not interfere with
the religious practices and language of worship.
Because there were strong prevailing practices,
introduction of new practices were opposed by the
temple staff.
The two young men were annoyed with this opposition.
what is their objection when this recitations are
being done for Lord Rangantha as per his practices
without interfering with the practices of Lord of seven
hills? If Lord Ranganatha likes to hear Tamil
prabandhams he should be allowed to hear them.
Is this not customary to do so? argued the two
lads.
The temple staff were not prepared to accept their
arguments. Looking at the way the arguments are
going Vallabha looked at Datta and said If hearing
the Tamil Prabandhams is nectar to Lord Ranganatha
not allowing him to do so is equal to keep him hungry.
If Lord Ranganatha is hungry how can we partake
food? I will also go without food on the steps of
this temple having said, Vallabha went to Swamy
Pushkarani, washed his hands and legs and sat
on the mandapam facing Anandavimanam (Vimanam
of Lord of seven hills) and undertook fasting.
Even after seven days the temple staff did not climb
down from their position. Datta was disturbed and
thought about a plan. In order to get the attention
of King Yadavaraya who has gone to Chandragiri
he went to the Ghanta Mandapam and rang the bell
at odd time. His plan succeeded. When the odd
hour bell was heard by King Yadavaraya he was
worried and immediately climbed his dola and came
to Tirumala by evening. After hearing what has
happened, he summoned the temple staff.
Oh! Noble men. What is this? Will there be opposition
to the words of Yadava king clan? This tirumala temple
is developed by Yadava clan. When there was no
worship, my forefathers started worship in this temple
and brought to the present glory. Dont you have
the duty to abide by the law of the Yadava King? If
we have got a guest in our house should we not do
everything that he likes? Is this not our duty? Is this
not our dharma? Therefore, I as the King of this place,
request you all to allow Tamil Prabandham in this
temple for Lord Ranganatha requested the king.
After that request, there were some arguments among
the temple staff and some low voice resistances.
After that the King started again.
Oh! Respected men! I humbly requested you, but
you dont seem to realize quickly. Now I will have
to order. You have to abide by this! said the king
emotionally. At that emotion, the temple staff fell
at the feet of the king and requested Oh! King!
Please pardon us. The King responded by saying
I have pardoned you all. Saying this he went to
the nearby mantapam adjacent to Swami Pushkarini.
@^
, #O, q`` J<q rq` ^ # `.
November '14
There he looked at weakened and lean Vallabha

and said :
Oh! My Lad! My beloved Lad! I am issueless person.
I am thinking of you as my son. My beloved son!
Should you be fasting like this? If someone is fasting
seeking Dharma (justice) in this Yadava place is
this not a humiliation to me? If you had told me I
would have come! Without you having to fast, I would
have seen that your dharmic desires are fulfilled. Son!
I have fulfilled all your desires. Please accept this
honey. You will get all auspicious items requested
Yadavaraya.
Listening to the words of Yadavaraya Vallabha in a
weak voice said:
Oh King! I am very happy that you have fulfilled
this humble persons desires. But, I have to submit
to you one of my thoughts Please tell my son said
the king
Oh! King, it is true that I undertook fast for the purpose
of recitation of Tamil prabandhams for Lord Ranganatha.
Now, after further thinking I am getting some more
desire. Because Our Lord Ranganatha is wandering
like an orphan he has to face these type of
humiliations. If he goes back to his abode at Sri
Rangam then he would not have to face these
humiliations. What is stopping him from going to
Sri Rangam? It is the lack of unity among the kings.
If Sambuvarayar, Yadavaraya, Carnatic kings , Telugu
kings , Vijayanagara Mandaleswara join hands we
can destroy the Sultanate in Madurai. Without doing
that if everyone is actionless is it dharma? Is it proper?
should not all join hands and try?. Therefore, after
good thought I have come to a conclusion. All these
kings should join hands and attack Madurai. For
this work if any one of the kings promise to work
for it I will stop my fast. Otherwise, it is better I
die. I cannot tolerate more and more distress for
Lord Ranganatha. This is my firm stand! said Vallabha.
The rage in his voice startled the King. He immediately
said Calm down, calm down my son! Dont take
hasty decisions. Listen to me. The kings you listed
except Sambuvaraya have all pledged their allegiance
to Vijayanagar Mandaleswara. If some one has to
decide to attack Madurai it now has to be Vijayanagara
Mandeswara. We all cannot take that decision now.
Therefore son, think well. Dont take hasty decisions
cautioned the king.
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
Vallabha responded courageously Oh! King! I have

already decided. I cannot now change this decision
The startled king said Oh! Son! What type of decision
have you taken? Should you take such a vow? Should
you not let the Vijayanagara king know about your
fast? Even if you notify, should you not give them
time to plan? Should you take this adhoc fasting
decision?
Oh! King! I have made a thoughtful decision. I did
not take up the fast to fulfill my desire. I have undertaken
it out of devotion to Lord Ranganatha. I cannot tolerate
he being in an orphan-like situation. Only this feeling
has given me strength and firmness. I am not worried
if in this mission I lose my life. If I leave my wish in
the air lets see if it will go some where and germinate
into a tree. Only with this hope I have come to this
conclusion. Even if I have done a mistake I cannot
change it now oh! King! replied Vallabha firmly.
The King anxiously enquired Oh! My son! Even if
someone has to go upto Vijayanagara it will take 15
days. Should we not give that much time?
Oh! King. I dont know what to respond. I have taken
the fasting decision. To fulfill the desire or not is in
the hands of Kings like you and I would leave it to
your decision replied Vallabha back.
On the same night Yadavaraya summoned fast horsemen
and sent a message to Vijayanagara emperor Bukka Raya.
Next day unable to control the anxiousness Yadavaraya
went to swamy Pushkarini to see the plight of Vallabha.
There he found Vallbha further lean like skeleton with
closed eyes, with his robes fully loosened, his lips
dried and broken with small breath continuing in his
wind pipe. Near Vallabha stood Datta with tears in
his eyes.
Oh My son! Oh My son! called Yadavaraya but Vallabha
could not respond. He was speechless.
Oh! King! He has lost consciousness! responded Datta.
The King became strong and startled too for a moment.
With tears in his eyes, he went slowly closer to Vallabha
and said Oh! My son! What have you done? What
have you done? saying this he slowly took Vallabha
in his hands and looked at him with sorrow and tear
filled eyes.
Oh! Son! Should you do this? Should you make me
tensed like this? saying this Yadavaraya hugged
Vallabha with tear filled eyes he slowly started to walk..
( to be continued...)
D Hx iOKO_.
Chant 28 times
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x~~ Oz# =O Hx z~ q#_O [iyOk.
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November '14
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November '14
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November '14
H~~O ^x WOw+ J#"Ô W=|_Òk.

perform such services to the Him , Who is our forefathers father
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November '14
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Chant one time
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November '14
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Om Namo Bhagavathe Mahaabala Paraakramaaya Mahaa Vipatthi Nivaaranaaya Bhaktha jana
manobhishta Kalpanaakalpa drumaya Dushta Jana Manoratha Sthambhanaya Prabhanjana
PranaPriyaya Sreem. Chant this Mantra freeing ourselves from enemies...
@O|O@, =[O@, O KO@ ^ `ÒQ rqOKe.
November '14
AHOBILAM AND AHOBILA MUTT - 30

- M.V.Soundara Rajan
Events so far:
We are narrating to the readers on how Ahobila
Mutt as an organization is democratic in composition
and how Shishyas (disciples) have been protecting
the interests of the Mutt. 39th Pattam Sri
Azhagiyasingar is in his ripe old age and is also
not keeping well. An Ahobila Mutt Shishya sabha
with 17 members have been formed in this regard
which was running a journal called VEDANTA
DEEPIKAI. A successor needs to be nominated
and there have been vested interests trying to take
advantage of the situation. Shishyas are coming
together to influence the Jeer for the same and have
concluded that it is as per their dharma to do the
same. Read further...
We have started to reproduce the chair persons
speech of Diwan Bahadur Shri T.T. Rangachariar
Swamy who delivered this lecture at the
Madurantakam Mahasangam during December 25,
1912. The translated text of the lecture is as follows:
There should be no room for hatred due
to Philosophical differences (contd.)
Many previous Acharyas (Poorvacharyas) have
written several books which are aimed at defending
our tradition from intellectual on slaught from other
religions/sampradayas. If such works are not
present then it is very difficult to inculcate belief
and devotion towards our sampradaya. The criticisms
rendered in the works about other philosophies or
religions are thought provoking and needed for
inculcating beliefs in the religion on the basis of
sound logical footing. However, these arguments
and critiques are meant for those people who come
to argue about the greatness of their respective
religions or philosophies. It is not meant to be used
against normal practitioners of other philosophies
or religions in a hostile way. Our poorvacharyas
(previous preceptors) have been very careful to only
discuss the thought or view point and not about
the person from whom a thought or view point has
emanated. When the culture of arguments and counter
arguments have completely stopped, there is no
place for use of argument focused criticisms of the
philosophies or religions. They are only meant to
be remembered for protection of own religion or
tradition. There is no difficulty in practicing the phrase
Enn| o u which basically suggests to treat all
beings as self and respect them. The current
differences between close followers of our traditions
and us are not really called for.
No one should ever forget the words <b: Nsyu
: nqz > When all other religions are placing
their arguments that their Lord is the ultimate Lord
will the Lord appear before us and eliminate the
differences in mind? Even if one appears like that
can we accept him as Lord? All the followers of
various philosophies have to follow :
1.
EY|O{ otY| meaning one should
have a preceptor for learning good practices leading to
salvation
2.
EY|ut tzo uT E z meaning there
is none other than preceptor who is like God and
no one else can be believed in spiritual matters
3.
Vellaiparimu khardeshikar- As it is in our
sampradaya, Acharya is manifestation of Lord of
knowledge Hayagreeva and we have to protect and live
upto the values taught by him, all sampradayas have
the same dictum to follow and they are all doing so.
Since like us, all the other religious followers are
also devoted to their preceptors there is no need
to display hatred towards them. In the matters of
religions it is better to co-exist with them within
the ambit of broad commonalities. It is always good
to build friendships with all in all other matters which
will be beneficial to the mankind. The welfare of this
country is dependent on how we practice mutual
tolerance and friendship among all countrymen.
Sri Sannidhi Sampradayam (Sri Ahobila Mutt
Sampradaya)
We all have congregated here as followers of the
traditions prescribed by Sri Adi Van Satakopa
Yatheendra Mahadesikan, the first Jeer of Sri Ahobila
Mutt. There is no difference of sampradaya between
Adivan Satakopa Yatheendra Mahadesikan and
Swamy Nigamantha Mahadesikan who lived a century
before him. Rahasya thraya saarathinrasamuraippon
Rahasyammuppathirendumrasithuraipponare his titles
which mean that he is propagator of Swamy
Deshikans Rahasyathrayasaaram. All Swamy
Desikans sampradaya followers of today have
accepted the preceptorship of Sri Adi Van Satakopa
Yatheendra Mahadesikan. Such was his greatness.
In the same way all Swamy Desika sampradaya
followers have accepted the preceptorship of 6th
pattam Sri Jeer of Ahobila Mutt Sri Van Satakopa
Sri Parankusa Yatheendra Mahadesikan. Even after
that, till today also all SwamyDesikanssampradaya
have been together with only differences in the lineage
of Acharyas. Under these circumstances will it beneficial :
1.
If there are differences and hatred coming up
due to small opinion differences?
2.
Will it be beneficial to treat fellow sampradaya
people with disrespect or belittlement?
Some Vidwans are magnifying minute opinion
differences into big books and propagating them
to crystallise hatred and institutionalize them. People
who have devotion in SwamyDesikans feet should
not indulge in this type of downtrodden activities.
When multiple knowledgable people discuss about
items opinion differences are bound to happen. Under
these circumstances, the main dharma of learned
bhagavathas are to show the cause of unity of
SwamyDesikanssampradaya followers and co-exist.
The same holds good in the larger sense for Sri
( to be continued...)
Ramanujas followers.
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November '14
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All slokas Chant 28 times
FO $+H #=
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For overcoming bad habits
^~"@#O_ q=H O^_xH.

FO =+\~ #= G b N :
For Success in Business, Interviews, Visa
Interviews, building relationship
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FO N=` #= G yoz :
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.
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For self employed people, for promotions and
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November '14
Fight for Devotees Rights

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=O^ OY L# `Q <="KH, H ^# O $` H$` = #=Q ^$ gHiOz# z~ <~}~=Q~,
H[ H;#~O~= "^# O_` Ja# \ OKH"e# J=~O ^?
L^ : Z^Q (U^ J< O $` ^`= =O)
_O : (== J< O $` ^ =O)
JC : (h~) - (JO| O $` =O)
JOH (JOH=)
=< (=~=) ^q_ "^xH = ~+_# HH `# Ô`x sHiOK_xH O K^. 'U"
< J JxOk. `Q ^q_OOz =zO^x, g~ g~ ~f + "^ +O H"~ nx QiOz PzOKHO_
Jx =`" J<_. x*xH XH ^ =x+ `~ H#H..
'J `Q# ^q_ = Jx Qx, 'J ^q_" `Q è = Jx Qx H^ J<~x JO>
'J=HOQ x[" H#x #=#H~^ .
WH ~`Ô O $` K~O OQu xOÔQ XH<_ Jk [ +, ~`Ô ~* |OQ<
LO_=K. Hh D ÔîH =#O JO` XH O $u a_O, "~O J< L^` =O =Ò XH\ JC_, WC_,
ZC_ L#k. JO^H< Hj~"~ =# L=_ k= H`. =#k P` j`K ~O Ô. QOQ-H"~ =#
L=_ } #^. 'FO #=t" J<k JYO_ ~` JH~ UHH c[ "HO(Wk O $Ò) W =O^ Q UH`
" D Ôîh UH O $u ~Q QQQ UHuÒ K<~. P O $u XH Q" O $` +.
J 'J~=O J< Ô _ O $`" . J~=O JO> |O xk Jx J~O . J~=O YOQ=x |O K = } (Y,
, K, ~, ~, _, , , ) Qe ^ x Z=Q LO_ , +, , =. B`~ # =~ - ^H} `# ^q_ ~A
P<_ O $`" UHH O^# +. <\ H <_ D HO@~ HO _ eOyH " ~ qye# ~f +HO>
O $`" K H~ "# ^x HO@~ " ~ x} `~.
Q}` O, == GO, "Ô, ~^ q*#O "^#=h O $Ò< =^~f JO`H^ OK [#
`Ht, J=~=u, #O^ q^~ JOkOK~. JH_ HÒ \OK~ J#_xH ZO`=~ P^~<~?
J^^< \ U xH KO^x Kh, ` P ~A ~`^ qq^ Z K^=<~? =i
K^ =# ^Y<!
W K~ ky` ~*O Q~ qOz# u JO= n~ K~ hO" . ~*O Qi =O\ q^k , a=#
WO\ q+ zK ~*O> JO`HO> *uH =~ ^ LH~O LO_^ - q+HOQ.
"#\ =~ ÒQ} OÒ L~ Z= =## <K#> f~ l#, ~=# POQxH JkH
Q~=O ^HyOk. JO^~O He `Q# ~O_= <xH kQ*~<O. P H< O $`x x~OKO.
`Q J= + O $Ò JO| +.
POQO JO^~O He <uHHOK# +.
(Nu O_`~^ ~fO, PO^q 25.10.2014)
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_.

` " eH "H O Hxk LO_^ .
November '14
LET US CLEAN OUR SURROUNDINGS, AS WORSHIP
C.S. Rangarajan
Every day at chilkur at 3pm, we clean the temple in

the afternoon for half an hour. In chilkur this is a usual
practise when the devotees volunteer to sweep the
floor, lift the dust bins, empty them help the workers
in all these ways.
One day, a devotee was sitting and breaking coconut
halves and eating. I called him in the mike and told
him to go near the Hanuman temple and make 4 Sit
ups. He looked at me angrily. I said Anya Kshetre
krutham paapam theertha kshetre vinshyathi...
Theertha Kshetre krutam paapam vajr lepo
bhavishyathi...
If you perform a sin outside and pray at chilkur your
sin is washed. But if you throw garbage in the temple
it will have devastating effects on you. I had to explain
to him what could happen. If a Diabetic person with
300mg Sugar steps on it, if he ends up in infection
and his legs are cut, you may be the culprit.
Devotees should realise that your body is the temple
of the Lord and as you as a person would not be
comfortable in an unclean situation, neither is the
Almighty. The uncleanliness displeases Him.
Cleaning the temple or your surroundings should be a
part of our spiritual work in your life. We may go to a
temple, find that it is our turn to clean and react
adversely thinking, Oh, but I dont like cleaning the
temple. Some of us have never even touched the
temple. We do not want to be burdened by this task,
considering it beneath our professional work or studies
or whatever. At other times we may clean the temple,
but we fail to see any virtue in doing so.
We convince ourselves that it is a necessary social
service and simply condescend to clean it because
NEWS
<En Nz o N y oz >
{tt, 21 EO :<oz z V Qz Ny \
N o Nz Ny N Noz @ : Fy \-e Nz
oz oz @ z z Fy uby N Em Noz E
z @ \{ t| oz Lzz F| \oy {@ z z
oz Lzz F| \oy {@ z z oz N Es| ^
\y {@ N Es| y Eon E{ oz N on| En N
zo {@ Es|o En Nz Nz o N y oz {@ F Nz
\uL z oys|N Toz z N{ r Nz o uN s@ FuL
y oys|N To Nz q Nzy N En Nz o Nz
N N YuL@ oz En Ny Eu o Nz N | {@>
GMo G y | sNy \{ N V, Tbz {tt
Nz on NYyTg uso y Yt \{ sN Ezu\o
Yo|uN | T| y Yuo\y .. z Mo uNz@
V Nz y Nuo uou \y z uruo Nz E
T| z y N e \y Qoz L o uN F Ts Nz
\uL T y Nz r, t| E{ Yu Ny ouo Noz L G
nobody else will. However, even though we

acknowledge that cleaning the temple may be
necessary, we harbor resentment about it and proceed
to do so only for the sake of social nicety.
Another point to bear in mind is our tendency to go to
extremes with anything we do. You may think, Saying
mantras and doing sitting meditation are the main
point of spiritual practice, Im not interested in cleaning
the temple as part of that practice. Some people
become so materialistic they start to think, The
material things that you provide for others are more
important than cultivating generosity in your spiritual
practices. Or they go to the other extreme, If I have
the attitude of generosity I dont have to do anything
for others. We always have an excuse for not doing
things in a balanced way. Nonetheless, the most
important part of our spiritual practice is to find a real
and genuine balance.
At this point in our spiritual development then, it is
crucial to begin with externalized practices such as
cleaning and meditation. The whole spiritual purpose
of cleaning is to realize all the stages of spiritual
insight and ultimately attain Lord Himself.
Such realizations can only come about if our mental,
emotional, and karmic obscurations are purified. That
is why purifying the temple and our surroundings is as
important aspurifying the mind for, without that
purification, spiritual insight will be impossible. It is this
process of purification therefore, that is the main focus.
The Prime Minister of India is calling for cleaning to
become a religion and this is true.
Cleaning our places is important and preventing
ourselves from throwing litter is also important.
uu GE z ENw o uN T {@ T z o uN T
y z r, t| E{ Yu Ny Nz z E| Nz
o uN s@ u\ N z y m ze zo
{@ y \y o E{ y Eut N ze zo
{@ eyN Gy N y o, N E{ u|mut T
y |z e @ \{ t| z y F Nz u|mt ut@ \
E | {N e E{ T| Ny u oF| Ty@ \{ t| z \m Nz z O zz Nz u|mt Ny zm ty@ Y| Ny
y T y z jN E{ NzF| @ N Es| y
En E{ Y| N E m N@ Es|o Eon m N y
Y| No {@ z gy E{ Nez Ny y zoy {@
FNz ETz gz z gz zE z Vbz bzN utz @ V Nz y
Nuo uou z | N Y Noz L o uN ETy
29 EO Nz EY| yY\y .. Ny 52 tyq \oy E{
N|N Nzy Vz oy T y Tz\y .. Ny 135
\oy V Nz on uN LN, uN Nz
y \ {@
(uty u 22.10.2014)
~ Ò Z` K [OH`. . . ÒQ HO^< Oz XH J_Q H #_. . . tY~QO g^<.
November '14
J#"
DEVOTEES' EXPERIENCES
z~ r J#Q O 123
Chilkur Balaji's Grace - 123
_ ~O r.....
BALAJI AS A BOY...
I work in the telephone exchange. My friends suggested
that we go to chilkur.
Five of us planned and reached Chilkur. It was 2001
and there was not many buses. We did not know of
this. We had darshan came out. We looked around
for buses or autos. This time you will not get any bus
or auto, they will be available only till 3PM said the
coconut vendors there.
We started walking ahead in search of a bus. It was
7PM in the evening. Few cars were passing us. It
was dark all around. No one was in sight. I was getting
afraid. If any wild animal comes? I started scolding
my friends for not knowing the non availability of
transport like bus or auto to the temple. No car was
stopping to give us lift. All of us were ladies. It was
fully dark and no street lights either. I was getting
nervous. I told my friends that I would not join them
in the future. My friends burst into laughter saying
that i was a big coward. We came further ahead and
stopped on the road. We were praying that someone
would help us with a lift but no one cared to even
stop the car. Now, my friends started worrying and
were getting frightened. "Oh Balaji Swami of Chilkur,
devotees pray that you are a most reachable God who
protects at the time of distress and shower the
blessings on your devotees... can you not protect us
in this darkness?? Please save us" I prayed with folded
hands.
Suddenly we saw a small boy walking ahead of us.
"Babu, where are you going alone in this darkness?
Please come here" That boy came and stood beside
me. "Is there any bus stop nearby?" I asked the boy.
There is a ROAD but no lights.
"There is no Bus stop here, it is slightly far away,
you come with me" said the boy and started walking
ahead of us.
"Where do you stay and where is your house? you
are going in the dark, are you not afraid?"
That boy said that he was residing in an ashram
nearby and he moves out in the evening and is not
afraid at all.
I could not see the face of the boy as he was looking
down all the time. In a few minutes we could see
street lights. "Look there, that is the Bus stop said
the boy. All buses go to Hyderabad from there." said
the boy.
I turned for my friends to tell them about the bus
stop. I told them about the boy who guided us. All
of them asked for the boy. That boy who was with
me all along was now not seen. We went and stood
in the place shown by the boy and in a short time
we could get the bus. By the time we reached our
houses, it was 11PM.
In the morning one of our friends told the incident to
her mother who was surprised and said you are all
lucky. The boy who came to guide you yesterday was
none other than Balaji Himself....
<# >e< ZH Ol L^Q= K<#. XH~A <

`~ z~ r Q_H "=x KOk. #
"Hx S^Q~ `= P\ z~ r Q_H
"o<=. Jk 2001= O=`~=. J\ Z=Q |
H~= ^. D q+= = è^. ^=_ ^~#=
KHx JO^~= Q_ |\H =K=. | Hh P\ Hh
^~Ò^"#x D =xH | Qh P\ Qh
LO_==, 3 QO@ =~H =O\~ Jx H|i H J=<
"~ K~. =O^ "o` U^< ^~Ò^" #x JO^~=
#_KO@ "<=. ~u 7 QO@ J~Ok. JC_C_
H~ =Ò "`<~. JO` pH\ , x~#+OQ =Ok.
< K "Ok. ZH_ #O_ U [O`= =#x!
<# = `# H_# _. Un H#HO_ =#O
W =K_O U=< QO^? ^~^ K ^~O,
| =, P\ =. U "#= _ e W=>^.
JO^~= P_"". K pH@~Ok. ~_ @ _
=. < "Ok. g` <# ~# Jx Q\ Q J<#. =
` #"~ D J=~ K iHk Jx. JQ
#_KO@ ~_ PQ=. Z=~< O K QO_ Jx
" < " ` O> e J_ Q =, Z=~ ==#
\O KH^ , = ` _ JC_
"Ok. JC_
<# ~O_ K` *_Oz =# "` W J<#.
J! z~ r g! g~ K ` = Q ^=_=x,
P^ P^HO\=x, JOîH J_y#O`< =~ W=x h
#=`~. =i = D pH\ P^H" ^"! =
O K=! Jx "<#. WO` XH _ =
=O^ #O_ #_KO@ "<_. <# ~`Q P _x
K | h= ZH_H "<= XH_", W@~ Jx eK#.
P _ < ^Q~ =z x|__. <# P |# J_Q#.
WH_ ZH_< | =O^? ~_ =OkQx @ = J<#.
P | x^#OQ WH_ U | ^=, =O^ K
^~O =Ok, <# g K# ~=x =` @ P |
#_< _. = ` < "#H< #_< ~. H `~`
<# P |# J_Q#. | h"H_ =O\=? h WH_?
XH_" pH\ "<=! h "^! J<#. P |
HOkH K <# WH_< P== =O\#. u~A pH\ <
"#. <Hg "^ J<_.
P | =YO <# K_^. Hk ^~O gk @
"Q`<~. P _ Ku` K, JkQ JH_ |
=Ok. Jx | JH_#O_ ^~^ "x K_.
<# < O_ H~ "# =o JkQ P @ "eQ ^Q~
| =OÔ@, "^=x K#. JO^~ < ^Q~ =z P
| ZH_ Jx J_Q~. < H# =# | HxOK^.
"=O^~= _ KOz# ^QiH "o xK<=. Hk
\ H | =zOk. | ZH ^~^ Z=iO\H "~
"@\H ~u 11 QO@ J~Ok. LÔ KH = XH
`~ " J= x q+O KO^@. JO` q#
"= P~~ g~O^~ K J^$+=O`=! g
P^ P^H=_xH =z# P z# _ Z=~ H^! H`
P "OH# Jx Ô_O @<~@.
- A Devotee
XH ~
Date of Posting 6th & 7th
Registered as a News Paper

Vol.15 VAK / NOVEMBER / 2014
28
Date of Publication 1st of every month
RNI. No. AP/BIL/2000/2474

Postal Registration No. HSE/738/2012-14 No.11
uo uzNo Nz z o:@ \uo s| ty| Nu@@

Even a well-read person without sense of judgement or wisdom cannot know the real meaning
of the Sastras, just as a laddle (wooden spoon) cannot know the taste of the things cooked even
after always in contact with them.
(Source : Sukthimala)
< q"H H=O |Ì # *<u ~< ^s H~x= II

Zx Kkq<, ^~^~ qKH} ~`_, H ~# J~x QOK_. =O@ LyOK|_
Qi@ P =O@ ~zx QOKx qÔQ....
(H~} : H=)
z~ r ^"xH xk.... ''_~b * O_^fi~ =~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, D.D.
Colony, Bagh Amberpet, Hyderabad-500 013. Ph :
27425640. Only local cheques and DDs drawn in favour
of VAK will be accepted. Subscriptions can be sent
through money orders also. Give your correct 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, B a g h A m b e r p e t ,
Hyderabad-500 013; Website : www.vakchilkur.org
Phone : 27425640 Cell : 9246505058

Printed at : M/s. Vakdevi Printers, # 1-8-732/22/B, Nallakunta, Hyd-44.
If undelivered please return to : VAK, 2-2-647/77/D, Hyderabad-500 013.
STAMP

11 Vak Nov 2014

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@@ y: @@

[ The Voice of Temples ]

"FOUNDER OF SRI AHOBILA MUTT

''N Ja =~ == N=^ Pk=< ~H fO^ =^t

YADAGIRIGUTTA TO GET A FACELIFT

Anecdotes on Vishnu Sahasranamam-164

Ahobilam and Ahobila Mutt-30

Fight for Devotees Rights over Temple Trust Boards

There should be no regional boundaries for temples.

The gentleman introduced himself as a devotee of

=^$+` =*x K_e. ` =O`OQ rq`x H#yOKe.

has referred to Thirumala with water falls and directed

uYz \ yz uouos z uYz uNoz

ENlbN Y N XZuo Fuo EuQ :@@

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

FO #" <~O =[^O =l}I =[^ =* #" =[ #MKII

To keep Evil forces at bay.

For overcoming bad times.

H #O_ q=H O^_xH.

Chant one time

Sri Ranganatha Travel Part II

Tamil Manuscript : Sree Venugopalan, Chennai

need to understand the 14 century position better.

English Translation : CSL Narasimhan

There he looked at weakened and lean Vallabha

Kaameshwaraya Kaamaya Kaamapalaya Kamine

q" , ~ ~ #_= u, SH=`xH

Vallabha responded courageously Oh! King! I have

= o [iy# Hx << P#` q_ fH"x

~E i< L<#. P~H~"# su = =^

^"# ~[H *HO #O_ `OKx ''"H =i P i~H} L^=O He K#

J#"^O : _II =<`

K@ `# O_ `# u#^. #k `# h~ `# `Q^ . J> ` ~+ K

H~~O ^x WOw+ J#"^O W=|_`Ok.

JO> ''=#O Z", "OH@yi <^xH x~=O`, ^

JO@ PQO`_ `~`~Q u~=y~ <H_xH "#

Chant one time

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

D `xfl Jxfl Ji, ^, PiH W|O^`

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

Z< Ki``H x* `# O^~K # D =^ ~q[O,

# [iy# O@# O~OQ =# J~O H"O>,

LO_kH^. JH_ "~O` #`# q^<xH q~^OQ<

q[xH XH XH =~O . =~Hi uOK_" .

WO\H Juk =z# ", P# W W Ziy =#=

^=~_. "O@< ''P" _ <<! `O^~ @ x~

rq`O@ J=Q# L# =H rq`x kxQ~ K

ut Nz \Ny oqz z t Qz Nz uL <N> os ut - q Etz z u N V|

H` K x =x+ HO` HxH XO@i"_ `_.

FN Es| { uN < uo, NbuTu u\

qq^ q+ # Z^\"i ^$+H }O #O_ ijeOK =~ O Hey LO_@O UHH q[ ~ O.

qnN ut@ G z F uMo Nz z

N~= ~= ~"u ~" ~" =<~" I <= ``O ~= <= =~#< II

uN LzuouN G << u\>>

ut z Eoz L EY- E{ Eto, uN

^#= K x ^# =, O~=x K^ = =~= .

YuNo z \ z <<n! N{ um| oz u?

=O` : FO#" Q=` =|~H= =qu x"~} H[# =<c+H<

@O|O@, =[O@, O KO@ ^ ``OQ rqOKe.

AHOBILAM AND AHOBILA MUTT - 30

WO\HH~ "^O <~ H"e

* 20 \.ZO.. h\ x kQ Q`O_@O` =iHx

#= ^~ OQ XH J_Q =O^ " q[O k J_Q h " " O k.