SavAl javAb

THE HOLY SHRINE OF LORD SRI VENKATESVARA (TIRUPATI) An English Translation of SAWAL-E-JAWAB An authoritative, unique and hitherto unpublished f 1800 A.D. in the form of juestions and answers BY V. N. SRINIVASA RAO 1950 more detailed and fuller account of the Origin, Significance and History of the Temple please read the author’s book TIRUPATI SRI VENKATESVARA-BALAJI Price Rs 3-12-0 (Copies can be had from: Umadevan & Co., 16, Sembudoss Street, Madras 1, Higginbotham’s and Swadesamitran’s Book Stalls.) OPINIONS Not the least important service that the author has rendered to the cause of religious catholicity is the reproduction of questions and answers collected by the East India Company under the title ‘Sawal-e- Jawab’ which were furnished by the Sthanikas in charge of the temple in the year 1800. Mr. Srinivasa Rao has earnt the lively gratitude of all those who are interested in the preservation of ancient traditions and the spirit that underlay our religious institutions and which has been obscured, if not forgotten, in the course of recent and purposeless controversies." -Sir C. P. Ramaswami Aiyar. This well documented and attractive book with nine plates and a map is a geographical, ritualistic and spiritual aid to the pilgrim. Historical matters are discussed with learning and dispassion…………. “The author’s purpose is not to pursue any pole- mics with Dr. S. Krishnaswami Aiyengar but to empha- size that “the shrine has always had a universal appeal by its non-sectarian tradition and the message it proclaims of the Oneness of the Atman and the Para- matman and of self-realisation by annihilation of Ahamkara’ (P. 151). He expounds the other side of the medal in order to strike a true balance……… (Continued on cover page 3) THE HOLY SHRINE OF LORD SRI VENKATESVARA (TIRUPATI) An English Translation of SAWAL-E-JAWAB An authoritative, unique and hitherto unpublished record of 1800 A.D in the form of questions and answers BY V. N. SRINIVASA RAO (All Rights Reserved by the Author) REPRINTED FROM THE QUARTERLY JOURNAL OF THE MYTHIC SOCIETY, BANGALORE-2. Price Annas Eight. PREFACE THE celebrated shrine of Sri Venkates’vara ot Vengadam-Tiru. malai-Tirupati, in Chittoor District, is one of great antiquity and unequalled sanctity. Inscriptions on the temple walls disclose that the Yadava Kings, and their Cola and Vijayanagara overlords, vied with each other in munificent gifts to the shrine contributing to the splendour of its festivals and providing amenities for the pilgrims visiting the shrine from all parts of India. After the final dissolution of the Vijayanagara Empire, the country round the shrine was acquired by the Sultans of Golconda who endeared themselves to their Hindu subjects by their toler- ance and liberal gifts to Hindu temples. Aurangazeb broke up these Kingdoms and on the ruins of the Sultans arose the Nizams of Hyderabad and the Nawabs of Carnatic and this temple came under the protection of the latter. These Nawabs allowed the institution to go on as usual contenting themselves with the surplus income from the temple which they farmed out to Hindu renters. They were receiving an aunual income of about two lakhs of rupees. Muhammad Ali, the patron and protege of the East India Company assigned the revenues of this temple to the East India Company for restoring his authority in the Carnatic as a sure source of discharging his dues to the Company. (This was between 1744 and 1750 A.D.) The East India Company continued the practice of farming out the revenues and contented itself with protecting the shrine from the attacks of adventurers, who swarmed in this part of the country during the unsettled conditions pre- vailing after the break up of the Mughal Empire. This was also the period of weakness which afforded opportunities to the foreign merchants to acquire dominion in India. Muhammad Ali assigned the country round the temple, which was then included in the North Arcot district to the East India Company on 31 July 1801 when the direct management of the temple was taken over by the Company. The first Collector of North Arcot was Mr. Stratton il who was then styled the Collector, Western Polians. He made very careful and exhaustive enquiries not only about the territory. entrusted to him but also about the history, tradition and resources of this temple. He asked a series of questions on all aspects of its administration and answers were furnished by those in actual management of the affairs of the temple and the information gathered from these questions and answers is locally known as Sawal-e-Jawab” account. The arrangements he made for the management of the temple were mostly based on these reports. He constituted the country round Tirupati into a Taluk and the Tahsildar of Tirupati was in direct management of the temple which was expressed by the term “Amani” as against the previous practice of farming out the revenues to renters annually. The following account is a translation of a Telugu manuscript contain- ing questions and answers relating to the Stalapurana of the temple. There are several other sections relating to the internal administration of the temple, its resources, land, etc. but these are owned by private persons and mutts and guarded secretly and produced in sections before law courts in support of claims for or against the temple. So far, no authorised version of the “Sawal-e- Jawab” account containing the entire material has been made available to the public by the Devastanam authorities. The Gov- ernment have been equally reticent about the publication of the wealth of material that should be available with them, not only this, they have been refusing access to these records even to research scholars. The manuscript under translation is in the official style of the early nineteenth century and is undoubtedly genuine. The internal evidence in it shows that it was prepared in Fasli 1213, i.e. 1801-2 A.D. and it should be of considerable interest as showing the great veneration in which the temple has been held even so lately as about two centuries ago and the respect which the ruling powers have all along shown in preserving its ancient custoins and traditions without interference. Further details about the temple and its administration will be furnished in a separate sketch. V. N. SRINIVASA RAO. SAWAL-E-JAWAB Question 1. How many Yugas (ages) have passed since Sri Venkatesvara took up his abode on these bills? Answer. Sri Venkatesvara first manifested Himself before Brahma and other Gods, Rsis and Kings in the twenty-eigth Yuga before the present Kaliyuga. (Chapter 43 Vamana Purana.) Question 2. After appearing on Tirumalai what induced Him to continue to stay here till now and give darsan to people? Answer. Knowing that people in Kaliyuga will be of feeble faith and wanting in capacity to engage themselves in severe austerities, Brahma entreated the Lord to continue his stay here and give them the darsan which is sufficient to redeem them. To show His great mercy to mankind the Lord has been staying here to save and bless. (Chapter 2 of Brahmandapurana and chapter 1 of Brahmavaivartapuraņa.) Question 3. Which is the mountain going by the name of Tirumalai-Tirupati and S’es’acalam? Answer. In the middle of the earth, which is (Panchasat. koti) five hundred crores of miles in extent, there is a great moun- tain called the Mahāmēru which is golden in colour. One of the peaks of this King of mountains is known as S’os’acalam, also as the son of Méru. (Chapter 26 of Vamana Purana.) Question 1. When and by whom was S’as’acalam brought here from Mahāmōru? Answer. Many years ago in Sri Vaikunta in the presence of the Lord a dispute arose between Vayu and the thousand-headed 2 Adi S’es’a as to who was more powerful. In the contest, Adi S’ēs’a opened his thousand hoods and grasped tightly one of the peaks of Mount Meru. In his attempt to blow Adi S’es’a away together with the peak, Vayu raised a terrible tempest which shook the heavens. Indra and the other Devas prayed to Adi S’ēsa (Ananta), who is the embodiment of satvaguna, to concede victory to the rude Vayu by releasing his hold of one of his hoods on the peak. On his doing so, a portion of the peak was blown away and fall- ing here became S’ēs’acalam. Question 5. What is the extent of this range, north to south and east to west? Answer. According to Brahmandapurāņa, this range extends five thousand miles north to south and five hundred miles east to west. Question 6. Why is this mountain range called S’äs’acalam? Answer. The Lord intending to reside here sent Adi S’us’a in advance and he was asked to remain here in the form of a mountain range. As Adi S’os’a himself is here in the form of a nountain, the range is called S’es’acalam. (Chapter 3 of Brahmāndapurāṇa.) Question 7. How did it aquire the name of Venkatacalam? Answer. Once a Brahmin guilty of incest with a Candala woman consulted Rsi Vasista as to the best mode of getting rid of the sin. On his advice he came here on a pilgrimage. No sooner than he reached the top of the hill, his body burst into flame like a cracker. Soon he was found standing uninjured but with a brighter and more handsome form than before. Only his sins had been consumed away in flames. The Devas and Rşis who witnessed this miracle, named the hill Venkatadri or the extinguisher of sins. This is stated in chapter 1 of the Varāha- purana. Question 8. What are the various names applied to this range and under what circumstances was each of them aquired? Answer. Several names are given to this range in Brahma- purana and in chapter 4 and 5 of Brahmandapurana. Some 3 among them are (1) S’ès’acalam, (2) Vrisadri, (3) Vrisabadri, (4) Ven- katicalam, (5) Nārāyaṇadri, (6) Garudadri, (7) Anjan@dri and (8) Svarṇādri. Nārāyaṇādri. An old Brahmin, named Naιāyaṇa, who was disgusted with life on account of his abject poverty and old age, deciding to end his life, got up the hill intending to throw himself down from its summit, but as soon as he had reached the top, the Lord appeared before him and blessed him with youth and unlimited wealth. On his prayer that the hill should be known thereafter by his name, the Lord granted the boon. (Chapter 3 of Brahmandapurāna.) Vrisabadri. When Lord Venkatesvara killed Vriśabasura. He granted his wish that the hill should be called after his name. Hence it is known as Vrisabadri. (Chapter 4 of Brah- mandapuraṇa). Vrisüdri. As there are many sacred thirthams on this range it is called Vrisādri. Garudadri. As Garuda brought this hill from Sri Vaikunta for the sport of the Lord it is called Garudādri, Narasimhadri. As there is the shrine of Narasimha in the centre of this range it is known as Narasimhaādri. Anjanadri. As Anjana Devi begot Anjaneya, the great general of Sri Rama, by performing penance here, it is called Anjanadri. (Note: Explanation for Svarnadri not furnished. This peak is a part of the Golden Mountain-Mount Meru.) Question 9. What sacred that has are there on this range and how have they acquied their names? Answer. It is said in the puranas that there are three and a half crores of thirthas in various parts of these hills. The chief among them are: (1) Kumāradhara, (2) Tumburukona, (3) Kataha thirtha, (4) Akasa Ganga, (5) Papavinasam, (6) S’es’a thirtha, (7) Cakra thirtha, (8) Pandava thirtha, (9) Svāmi Puskarani, (10) Gogarhham, (11) Bharadvaja thirtha, (12) Vai- kunta thirtha, (13) Aști thirtha, (14) Sanakādi thirtha, 4 (15) Yuddanirasta Rasayana thirtha, (16) Brahma thirtha, (17) Visvaksena thirtha, (18) Indra thirtha, (19) Kapiladhāra thirtha, (20) Vajra thirtha, (21) S’anka cakrādi pancha thir- tha, (22) Agneya thirtha, (23) Vamana thirtha and (24) Brahma Ksatriya-Vaisya-S’udra thirtha, etc. Kumaradhāra. God Subramania killed Tarakasura in the wars between Devas and Asuras. At the suggestion of his father, God S’iva, he took bath in Kumāradhāra and he was freed from the sin. Again Nārāyaṇa, who was contemplating suicide on account of infirmity and poverty was advised by the Lord to take a bath in this thirtha and on doing so, he was blessed with youth and wealth. (Chapters 3, 4 and 5 Markandeya Purāṇa.) cars. Tumburu Kōņa. In some previous Yuga, two Rsis Nārada and Thumburu were travelling all over the world in their celestial Thumburu indulged in the praise of mortals. Suddenly he was dropped down to the earth from the celestical car. He bathed in this thirtha as a result of which his sin was washed away. The celestial car reappeared and took him back to heaven. (Garuda purana and chapter 51 of Brahmōttara purana.) Kataha thirtha. This is otherwise called Thotti thirtha which is inside the prakāra of the temple. A sip of this water removes all evil influences and secures success in all undertakings. Though all castes are allowed to touch this thirtha, it is not con- sidered polluted. (27 Chapter, Skandapurāṇa.) Akusa Gunga. The Lord sent an arrow into the ground and brought the Ganges here. A bath in it removes all sins and secures fulfilment of all desires. Svāmi Puşkarani. It is not possible to describe adequately the greatness of this sacred thirtha. It is believed that in Dhanurmasa (Dec.-Jan.) Suklapaksa-dvadasi, early in the morning all the sacred waters of all the sacred places on earth and in heaven including the waters of the rivers, Ganga, Yamuna, Sarasvati, Kaveri, Godavari, Tungabhadra enter Svami Puskaraņi and bathe in it in order to purify themselves. The efficacy of a bath in this Puşkaraņi at such a time can easily be imagined. (Vamana Purana, chapter 30.)5 Papavinasam. All sins drop off at the very sight of this thirtha. A bath in it confers great merit. (Chapter 3, Brah. manda Purāṇa.) Rasayana Thirtha.-Old persons, even those who have attained the age of hundred years, when they bathe in this thirtha become young and do not suffer from old age again. They will attain the strength of several elephants. About four hundred years ago, an old woman, who had come to the hills on a pilgrimage, was returning from a bath in Kumāra- dhara; feeling very thirsty on the way she plunged her drinking vessel in this thirtha to get some water. On removing it from the water, she found the vessel was changed into gold. The pilgrims who witnessed the miracle were struck with awe and when they attempted to take a bath in it, the waters went under- ground. Hence it was named Rasayana Thirtha. (Rasayana = Alchemy.) Kapiladhara Thirtha. This is situated at the foot of the hills to the south of them and to the north of Tirupati Town. Kapila Mahaṛşi installed a Siva Linga here and was doing penance calling the God, Kapilesvara, after his own name. To the west of this thirtha, there is the shrine of God Narasimha. In this temple there is a cave. Thondaman used to visit the temple on the hills through a passage from this cave. (Brahmanda Purana, chapter 7.) Question 10. Who are the Rsis that performed Tapas (penance) on these hills and where are their Asramās situated? Answer. Several Yugas ago, King Dasaratha did penance at the foot of the Pipal tree (Aivatha) on the banks of Svāmi Pūska- rani for obtaining children. Kumarasvami did penance at Kumāra. dhara Thirtha. It is said in the puranas that Rsis like Agastya and others obtained their final siddhis only after performing tapas on the hills. (Markandeya Purana, chapter 2; Vamana Purana, chapter 22; Varahapuraua, chapter 43.) The Pipal tree under which King Das’aratha performed his penance is still found on the banks of Svami Puskarāņi. Kumirasvami Asrama can be seen at Kumaradhāra Thirtha. Agastyasrama is located on the top of 6 Chandragiri hill to the south of S’es’acalam. The asramas of Sanaka and Sanandana are within a mile of Papavinasam. The as’ramas of Sapta Rsis (seven rṣis) are situated to the north-east, at a distance of about ten miles from the temple. Besides those mentioned several other asramas of Rsis are found, scattered here and there on the range. Question 11. Are there any special characteristics also in the animals, birds, trees and plants found on this sacred range? Answer. Everything that takes birth on these hills men, animals, plants, insects or anything else attains Mukti. It is recorded in the puranas that many Devas, Rsis and spiritually advanced men prefer to be reborn in this range as animals and inanimate objects to secure a surer and quicker means of salvation. This is the difference between the objects found existing on these hills and those found in other places of pilgrimage and hence their claim for being treated with veneration. (Markaudoya Purāṇa, chapter 4, Varahapurana, chapter 6, Vanana Purana, chapter 12.) Question 12. What Gods have manifested themselves on this range and at which places? Answer. This range being in the form of Adi Ses’a, Sri Venkatesvara manifests himself on the portion representing the hood. At the centre of the body of the serpent, represented by Ahobilam, God Narasimha manifested himself; at the tail repre- sented by Srisailam, God Mabesvara manifested himself. (Brah- mandapurana chapter 2; Padmapurana chapters 28 to 31.) The three Gods confer earthly prosperity and ensure salvation for their votaries by the mere darsan of their glorious divine forms. Question 13. Why are Mlecchas and Candalas forbidden from climbing the hills? Answer. Many Puranas declare that this hill is the personi- fication of Adi S’os’a. Many wise men and sages, therefore, con- sidered it profanation to set foot thereon and that the mere sight of the hill will confer the same merit as the actual darian and worship of God himself on the hill and built their as’rams at the foot of the hills and offered their prayers. This prohibition against climbing the hill does not apply to all. Those who had work to do in the temple were allowed to go up the hill after making them- selves absolutely clean. The bar as to Mlecchas and Candalas goes back to an antiquity (which is said to have come into vogue by the desire of Lord Venkates’ vara himself). From actual experience it has been found that if Mllecchas either by accident or design attempted to climb the hill, they met with some obstruction or obstacles. This is so well-known that to this day Mlecchias do not attempt to ascend the hill. This belief is universally known and followed implicitly. Question 14. Why do dweliers on the hill suffer from fevers such as Malaria during Pulguna, Caitra, Vaisakha and Jyesta inonths? (March, April, May and June). Answer. As the hill is said to be Adis’es’a himself, great sages say that dis’ōs’a exhales poisonous air during these four months. But a few observers attribute the unhealthiness during these four months to the blasts blowing over flowers of poisonous creepers and shrubs on the hill, which blossom during this period. Question 15. What rivers rise from these hills? What special sanctity is attached to each one of them? Are they associated with any great sages and if so what particular spots on the banks are considered specially holy on account of their residence? Answer. A big river, the Svarnamnkhi, springs from this hill. According to Skanda Purana, seventh chapter, the Ganges is said to have come down here in this shape. The Svarpamukhi is so called, because, this hill, from which it rises is considered to be the golden peak of Mount Meru. Five miles from this hill is Agastyas’rama on the bank of the Svarnamukhi. Agastya wor- shipped Rudra and installed a Linga and called it Agastes’vara, after his own name. In the middle of the river, a representation of the feet of Rucha is installed. The puranas declare that ceremonies performed here, have as much potency as those per- formed at the “Visupadas” on the banks of the Ganges in Gaya. About five miles from this hill, on the bank of this sacred river, sage Paras’ara established an as’rama, installed a Linga, B 8 calling it Paras’arōs’vara after his own name and was doing pen- ance. On account of this, several other sages had settled them- selves round about the as’rama for penance; therefore, the appel- lation of Yogimallapuram. These details are found not only in Skanda but also in the second chapter of Markandeya Purāņa; again, within a couple of leagues from this hill to the south of it, on the banks of the Svarṇamukhi was the hermitage of the great yogi S’ri S’uka, the inspirer of the Bhagavatapurana. He installed here the images of Balarama and Krsna and was doing penance. Since then the place was known as S’ukapuram. By usage it has now acquired the name of Chiratünür or Tirucanur (Tiru-S’uka- nir). Even now the same Balarama and Krsna are fulfilling the desires of the devotees and blessing them with their darsan which is obtained easily. Question 16. What is the name of the sacred lake on the bank of the Svarṇamukhi and who is its presiding deity? and Answer. The lake is known as “Padmasarōvaram it is situated in the centre of S’ukapuram otherwise known as Tirucanur, on the banks of the Svarṇamukhi. Question. Why is the lake called Padmasarovaram? Answer.-S’ri Venkates’vara after his incarnation at Ven- katācala performed a great penance in order to obtain Laksmi. He dug up a lake here and placed in it a celestial creeper bearing golden lotuses. He also installed Suryanarayana on the eastern side of the lake so that the lotuses may bloom both day and night without fading. In deference to his penance, Laksmi manifested herself before him in a lotus in the centre of the lake. The lake goes by the naine Padmasarovaram since then. Shrines of Balarama and Krsna are to the north of this pond; Padmavathi (Lakṣmi) was installed to the south-east of this lake. (Further details will be given later under questions and answers relating to Venkates’vara Mahatmyam.) Question 17. It is stated in the Puranas that Venkates’vara took up his abode in S’esacalam several yugas ago. So far, only the greatness of the hill and the sanctity of the river Svarṇamukhi 9 have been described but little has been said about the God himself. The question is, which aspect among the several manifestations of God, does Lord Venkates’vara represent? Answer. Sri Venkates’vara is declared to be the superme God-S’ri Maha Visnu in the following Purāņas: Markandeya, Garuda, Brahma, Brahmanda, Varaha, Bhugola Varaha, Padma, Vamana, Skanda, Bhavis’yottara, Mahabharata and in the Ascarya- parvan of Harivamṣa. Question 18. Which is the real form of Sri Venkates’vara? Answer. Sri Venkates’vara is the embodiment of the Absolute Effulgence. Further details about this will be found in the purāņas mentioned previously. Question 19. With the changes in time were there any changes in the form of Lord Venkates’ vara? “C Answer. Actually Venkates’vara is in the form of a mass of Self-Effulgence.” To Brahma and others who meditated on him in certain ages the Lord appeared in the form hearing S’aikha and Cakra. Moreover, the Lord is always changing. His grace is such that He appeares to His devotees in the form in which they adore Him. He assumes various shapes and forms suited to his mysterious purposes of creation. He manifests Himself in diverse formis aud in one form. Question 20. Where did Venkatōs’vara hail from? Was Lord Venkates’vara brought over here from some other place or did he manifest himself here directly or was he installed here with any special object? Answer. Lord Venkates’vara came down from Vaikunta to sport on the hills and to fulfil the desires of Brahma and other Gods and great sages, like Vas’ista and to give salvation to man- kind. That is why this place is known as a Svayamvyakta- stala” (ie. a place where God manifested himself directly as distinguished from places having man-made sculptured images of Him. These details are found in the puranas mentioned supra).” Question 21. When did this Lord arrive here and to whom did He appear in His divine form? 10 Answer. This Lord came over here in the twenty-eighth Mahayuga itself and appeared to Brahma and others. In the Kaliyuga, as people’s minds are steeped in ignorance he draws them to himself by force and receives various offerings from them by ful- filling their desires. To some he appears in “Arcarupa” (the present idol form) and to several others in several forms convincing them of His grace and His sportive mood. This is mentioned in the Varaha, Vamana, Bhavis’yottara, Brahma, Brahmanda and Padma purāņas. Question 22. What are the various sacred names of this Lord? Who all worshipped the Lord and what objects had been attained by them? Answer. The most current names of this Lord are Sri Venkates’ vara and Srinivasa. But His names are inuumerable. Gods such as Brahma and sages such as Agastya, did great penance to Him and achieved their hearts’ desires. King Das’ara- tha did penance for about ten thousand years and obtained sons. Anjanadevi worshipped Him and begot Anjaneya. Many Brah. mins and Kings worshipped Him and attained their objects. Question 23. After his appearance here what are the various diversions in which He had sported? Answer. Once upon a time there was a king named Akasa. raja who had his capital at Nārāyaṇavanam twenty miles from Tirupati. He was desirous of getting children. One day while ploughing a field he found a lotus in the middle of which was a baby, girl. He was overjoyed and adopted her and named her as Padmavati. In due course Padmavathi attained the marriageable She was divinely beautiful. Lord Venkatesvara desired to marry her. He took the form of a handsome young man, grace- fully attired, mounted a fine horse and entered the grove where Padmavati was amusing herself with her maids, on the pretext. of chasing an elephant. He contrived to present hintself before Padmavati and by his artfulness made her fall madly in love with Him. Then He started negotiations, for narrying her through Vakula, Sri S’uka and others. After his marriage, he performed many wonderful deeds. This information is contained in Bhavis’- yottara purăņa, Varaha and other purapas. In Nārāyaṇavanam, 11 in proof of this episode, there still exists a shrine dedicated to Kalyana Venkates’vara who exactly resembles the Lord here (on the hills), in the splendour of His divine beauty and grace. During the time of Thondaman Cakravarti, the brother of Akaşa- rāja, the Lord had worked many amazing wonders. Question 24. In olden days who all had built mantapas and prakāras for the shrine and who all had improved or renovated them? Answer. In the twenty-eighth Mahayuga, in the Kaliyuga a King named S’ankha Mahārāja built the Garbha Gṛha, Gopura, mantapams and prakaras. This is stated in 33, 34, 35 and 36th chapters of Vamana purana and referred to in Skanda and other puraņas also. Later on Thondaman, built the main shrine, with Vimana, gopuras, mantapas and prakaras, with the assistance of Brahma and other Gods. In this Kaliyuga the Cōla and the Pandya Kings have reconstructed the gopuras, mantapas and prakaras. This information is found in Bhavis’yotara and others. puriņas. Question 25. Who is the person who first instituted a festival in the temple, what is the festival and how has it been continued since then? Answer, When the Lord appeared first to Brahma on this hill, the latter, initiated the festival of Brahmotsava in Kanya- masa for a period of nine days, from Dvajharohana (flag hoisting) onwards, himself, officiating as the priest. Since then, by his command celebrations are being conducted according to the rites prescribed by him to date, without any break. He further ordained that devotees who arrange for the performance of Brah- motsava on ordinary days also would acquire great merit. Accordingly several people pay the prescribed fees and celebrate. this Utsava. But during such festivals, except Dvajharōhaṇa and Avarahana, every other detail, such as procession of the God on the appointed vehicles (Vahanas) is gone through, as in the regular Brahmotsava. Complimentary presents are given to those devotees who celebrate this festival. Many bhaktās (devotees) celebrate Brahmotsava. As Brahma initiated this 12 form of festival, it is called Brahmotsava. Those who cannot afford to celebrate the Brahmotsava perform Garudōtsava, Kalyanotsava and other Utsavas according to their means, paying the fees prescribed and enjoy the benefits accruing from such services to the Lord. Question 26. Did Sri Rama at any time visit this shrine? Answer. In Kritayuga Sri Rama camped on this Hill for a night along with his monkey horde on his march to Ravana’s kingdom. Then, Hanuman and other monkeys roaming about in the neighbourhood entered the Vaikunta cave and seeing the splendour of a vision of Lord Srinivasa, came out in wonder and narrated their adventure to S’ri Rama. Sri Rama, thinking that it did not behove him to admit that it was all due to his own power of maya, explained to the monkeys that the wonder was all due to the mountain itself. While returning along with Sita and Lakṣmaṇa, after killing Ravana, Rāma dwelt at Tirupati for sometime. The temple of Kodandaramasvamy at Tirupati comme- morates this visit. In this temple S’ri Rama, Sita and Lakṣmaṇa stay in the form of idols and bless their devotecs fulfilling their desires. This account is found here and there in several puriņas and also in Varahapurāņa. Question 27. Which of the various services in the temple initiated by Brahma or the ancient kings are still continued in the manner prescribed by them? Answer. Lord Venkates’varn lived in the forest before he appeared to S’ankha Maharaja. Then, the fourheaded Bralna used to bathe the God in milk every Friday, himself taking the form of a cow and then worship him performing the various rites. Thereafter, S’ankha Mahārāja and other performed these services. regularly. So also even today this abhiseka (bath) with nilk is offered every Friday. Other services are, a service called Pulakapu in which a paste made of civet, sandal, saffron and paccakarpuram (refined camphor) is smeared over the Lord; every year Brahmotsava is performed in Kanyamāsa. Besides these, Brahmotsava, Garudõtsava and Kalyanotsava and other Ulsavas are celebrated whenever devotees arrange for such festivals, 13 Question 28. What is the reason for the Lord wearing a Nāgābharaṇa, (serpent ornament) and the rule for worship with Bilva leaves? Answer. In olden days Agastya and other sages worshipped this Lord as S’iva using the special forms of worship prescribed for S’iva. This is stated in the sixtieth chapter of Bhavis’yōtara purāņa. Later on, when Thondaman prayed to this Lord to give him victory over his rival in war, it is said, that this Lord lent him his s’anka and cakra, and was withont these emblems. He was then worshipped as God Subramanya; Arcana (worship) with bilva leaves and adornment of the Lord with the nagabharaṇa came into vogue since then. Latterly Sri Ramanuja who was a follower of Vaisnavism invested the God with gold emblems denot- ing s’anka and cakra and arranged for worship of the God according to the rites of Vaikhäuasa agama. It was, then ordained by the Lord himself that nagabharana should continue as before and that he should be worshipped with bilva leaves during the month of Margazhi. Moreover, from time immemorial, it has been declared that as the shrine is equally sacred to all the three religious sects there is sanction for all form of worship on the hill. Question 29. Leaving out of account the ornaments offered by Brahma and other Gods, who are the kings, in this age, who endowed the shrine with gifts of ornaments etc. and where have they been seen secured now? Answer. After the s’äka year 1074, from Projotpathi, King Prataparudra of Warangal, reigned for fifty-eight years. He was a famous king. Nine lakhs of bowmen guarded his palace. He ruled from the Narmada to cape Comorin. Prataparudra offered a ratnakavaca (armour studded with rubies) worth eighteen lakhs of gold mohurs and also performed Kanakabhiseka with eighteen lakhs of gold mohurs. This is inscribed on the walls of the second prakära of the temple. Innumerable ornaments offered by several kings must be available. That is why there is the tradition that Lord is the possessor of a crore of ornaments." As the present era is Kaliyuga when most people are likely to be impious and also on account of certain insurrections within the “C 14 temple, the treasures are hidden on the path of Pradaksiņa (circumambulation) which is three hundred yards long and forty yards broad; It is closed by doors and rivetted with stones and is not open to public like other places of worship in the temple. Hearing this account, a Tahsildar named Srinivasacarya, attempt. ed to investigate the truth of this tradition. He, however, could not proceed with the work owing to the sudden illness of the men employed for the purpose. He gave it up thinking that it was useless to attempt the task untill the Lord himself directed them to do so. Elders say that several other attempts were made to locate the treasure but on every occasion they met with some obstacle or the other. Question 30. There are ever so many temples in the world. but why is it that so many offerings are made to this Lord only? Answer. It is said in the Brahmanda purana that the Lord blesses such devotees as propitiate him with votive offerings, with prosperity, children, good health, victory over enemies and the many good things of life. The Lord through “Avesa” convinces the devotees of His presence and enforces compliance with the vows taken by them. There is a tradition handed down by elders, that once upon a time, when Sri Sankarācārya visited the shrine he installed a Yantra’ and an Akarsana Cakra” near the Padmapitam of the God; on that account valuable gifts are being offered to the shrine. Question 31. What is there in the idol of Venkates’vara which is not present in other idols? What are the miraculous happenings within the past one thousand years? Answer. About eight hundred years ago, a great man, Tirumala Nambi by name, though very old, due to his great devotion to the Lord, used to go to Papavinäsa thirtha daily and bring a potful of water for the worship of the Lord. Days passed when one day when he was bringing water for the worship, the Lord intending to test him, appeared before him in disguise and begged him to give a little water pleading great thirst. But the old man declined to give him any. The Lord then drank up all the water in the pot unknown to Nambi, by causing a hole in15 the pot with an arrow, and then disappeared. Finding that the pot he was bringing was empty Nambi once again proceeded to Papavinasam thirtha to fill it. But he had fainted on the way. Then the Lord appeared before him, comforted him and instructed him that in future he may get water from Akäṣaganga (which is nearer) and then disappeared. Thenceforward water for the wor- ship of the Lord is being got from Akaṣaganga. The descendants of Nambi are continuing this service to this day. One member of this family was the famous Tirumala Tatacarya. Tirumala Nambi built a mantapam at the spot where the Lord appeared to him and installed the footprints of the Lord in it. There is an inscription near the spot recording this episode. By the grace of the Lord, there has been plentiful and perennial supply of water in Aküṣganga and it has not been known to shrink in volume even during the worst drought. About eight hundred or one thousand years ago a devotee named Änandalvar was showing his piety by supplying flowers for worship. He wanted to have a good supply of water for the flower garden he had raised and was digging a tank after vowing to take no assistance excepting that of his wife. The Lord could not endure the sight of their labouring without help. Disguising himself as a brahmacari (bachelor) he was helping them in removing the excavated mud and putting up the bund. Anandāl- var when he noticed this, could not tolerate a third party helping in his chosen task for the Lord and threw stones at the braluna- cări. One of them caught the bachelor on the chin and he immedi. ately disappeared. In the temple, the arcakas who were worship- ping the Lord, noticed blood dropping from the chin of the Lord. All were amazed. The Lord through the medium of one of those present (Avesa), narrated how he had sustained the injury. Immediately the arcakis applied gambura powder. (refined camphor) to that part. Even to this day gambura powder is applied to the chin of the image during the daily worship. The tank too exists to this day and is known as Anandalvar tank. About eight hundred years ago another devotee named Kuruka Nambi, born in the potter’s caste, was engaged in his traditional C 16 work of making pots. He set up a picture of the Lord in a portion of his hut and was offering worship to it with lotuses made of mud. The arcakis of the Lord at the Tirumalai at the time of worship noticed some lotuses made of mud at the feet of the Lord and were very much amazed. As usual the Lord announced through Aves’a that he had accepted these mud lotuses from a devotee named Kuruka Nambi. This Nambi built a gopuram on the path to the Tirumalai hill and this story is recorded in the inscriptions on the gopuram. It is said that his potter’s wheel too was seen exhibited on the pathway to the hill for a long time. About five hundred years ago a great bairagi-chief named Hattiram Bavaji, belonging to Northern India, learning from his guru that he would be blessed with a vision of the Lord on the Tirumalai hills, came over here at the direction of his guru and built himself an as’ram to the north of the shrine on the pathway to Papanasanam and Äkās’aganga at a distance of about twenty- five minutes walk from the shrine. He kept up a dhuni" (a permanent flame burning uncessingly) in front of his as’ram. He supplied voluntarily the firewood required for preparing naivedyams for the Lord taking in return a very small quantity of the prasādam of the God just to keep himself alive. Thus he spent twelve years doing penance. The Lord disguising himself variously now as Yenadi, now as a Yerukvila, and then as a Chenchu tried to frighten him to test whether he had acquired steadiness of mind of the true path. Hattiramji was steadfast in his devotion. The great bhakta piqued at the Lord not favouring him with his darsan despite his hard penance for twelve years was getting down the hill determined to leave the place for good. In the guise of a brahmin Lord Venkates’vara followed him and entreated him to remain on the hills but Bavāji would not hear him. The brahmin accompanied him trying to urge him to stay till they came down the hill as far as Avvaccarikona. Then the Lord out of mercy to his devotee appeared before him in his divine form with both s’ankha and cakra. Bavāji then prostrated himself before Him and firmly caught hold of the Lord’s feet, placing his head on the Lord’s feet. Though the Lord requested him to 17 release his hold he continued to pray appealingly that he should be blessed with the sight of His divine form eternally. The Lord blessed him accordingly and offered to unite him with himself after his death. Bavāji then went back to the hill with the Lord and remained there ever afterwards as a great devotee of the Lord. It is said that he often played chess with the Lord. A certain chief of the Devaraya dynasty seeing Hattiram Bavaji told him that his name Hattiram meant an elephant and asked him to prove that he merited the name. The bhakta, Hattiram, met the taunt by placing his faith in the Lord. He offered to prove to the king that he was an elephant. He caused an enclosure to be made to accommodate an elephant and such articles as are consumed by elephants to be placed within. Bavaji entered the enclosure in the night and with the blessings of the Lord assumed the form of an elephant. At midnight he made the same noise as an elephant at its feed and consumed all articles kept in the enclosure to feed the elephant. In proof, of the stay of the animal there was the excreta of the elephant in the enclosure. At the break of the day he came out of the enclosure in his human form. The chief who saw this miracle appealed in great consternation for mercy and forgiveness. He became ever after a great devotee of the saint. He spent many years playing dice with the Lord. The Lord advised him to establish a mutt and train a disciple but he did not do so, saying that he did not want anything beyond the service of the Lord. As the advice was repeated several times, he took it as a command, selected a disciple named Giridhara Doss and built a mutt on the elevated ground to the south-east of the temple. He then reported the fact to the Lord and prayed to him that the hierarchy of disciples who would live in the mutt may be provided with a simple fare consisting of the curry of Sama leaves and rotis (chapathis). The Lord was very much pleased at the establishment of the mutt and blessed that ample food and clothes would be provided to the disciples, so long as bells ring in his temple (i.e. so long as worship endures in his own temple). When the devotee asked for meagre fare the Lord duly blessed him with abundance such is the love of the Lord to his devotees. One day 18 when Hattiram Bavāji was doing the pradakṣinam of the temple, the Lord united the spirit of Bavāji with himself. Bavaji’s disciple Giridhara Doss Mahant, according to the custom of his community. laid the remains of his guru in the dhuni kept by him. Even now, the place is known as the “Samadhi” and daily worship is offered there. In virtue of the boon of the Lord the two mutts, the one on the hill and the other in Tirupati, have gradually grown in impor- tance and are in a flourishing condition today. Food and provisions. are distributed to all sadhus and brahmins. The miracles worked by the Lord are innumerable and none can adequately describe them. Books containing accounts of Tirumala Nambi and others written four hundred or five hundred years ago are still extant. With the rapid advance of Kaliyuga the Lord has stopped direct conversations with devotees but still gives proof of His presence through dreams and through mediums who are temporarily inspired (Avesam). Question 32. How many full naivedyams (food offerings) are being hitherto made to the God daily? How many villages and lands have been endowed for the purpose or are the charges being met from cash collections? Answer. This Lord is offered full naivedyams sixty times in the course of the day with the attendant Karpoora huratis and Akhanda Diparādhanas. Forty two villages in this neighbour- hood, in the Tirupati taluk, have been assigned for this purpose. In addition to this, the then kings used to make munificent contri- butions for special festivals and celebrations. Moreover, every item of worship without any omission is being done with the amounts contributed by the pilgrims coming here. As a statement of the full details of the villages and the gifts made by the kings and pilgrims will swell this account considerably only a brief abstract is furnished. These details are recorded in the inscriptions on the temple walls. Question 33. This Lord has ceased to talk to persons directly but He communicates through dreams and aves’ams (mediums). Again, it is said that the people should not wear the flowers which have been used for decorating the Lord and also 19 that except the Lord no one while on the hills, should wear flowers and actually this is found in practice now. Are there any reasons for these? Answer. Long ago, a certain devotee, Rangadass by name, was supplying flowers to the Lord. He detected a lock of hair in them and was hesitating to offer them to the Loid. Then through aves am the Lord directed that from that date nc one should wear tulasi and flowers on the hills, not even those worn by the Lord and thrown away as nirmalyam and that the latter should be put into a well situated in the north-east corner of the Sampangi Pradakṣina. Accordingly, flowers and tulasi are not worn by any one while on the hills and also the nirmalyam of the Lord is put into the well which has hence acquired the name Poola bhavi (the well of flowers). Question 34. There are ever so many shrines in the land. Why do all people look on this Lord with such unique devotion. and awe? Answer. Local people or those belonging to other places when they put their trust on this Lord and pray to him fervently, He unfailingly grants their wishes; besides, when they make vows to him and inadvertently forget them, He immediately reminds them by appearing in their dreams or through avesam and exacts the fulfilment of the vows; If however, in spite of such warnings the vows remain unfulfilled, the person gets some un- expected trouble, which is relieved immediately on the vow being fulfilled and their faith in the Lord is thus reinforced. By such and various other leelas (plays) with His devotees He keeps their faith in Him strong and abiding. Such experiences are not had in other shrines. Hence this shrine enjoys pre-eminence in the esti- mation of the people. Question 35. What is the reason for paying an amount equal in value to presents made to the Lord such as ornaments, garments, vahanas, cows, etc.? Answer. As the Lord is the fulfiller of the desires of all persons, it has been directed by the Lord himself. There is the precedent of King Prat@parudra paying a fee of eighteen lakhs of 20 mohurs along with his presents of equal value. Recent govern- ments have followed the precedent and levied taxes in order to pay the temple the fees. So great is the sanctity of the shine that such levies are being paid to this day without question. C Question 36. What are the original sources for the Venkatā. cala Mahatmyam ? Answer. It is said in the Upanisads that this Lord is the all pervading Visņu present in Vaikunta, on the earth and every- where. In the Taittiriyōpanisad, in the fifth parva called Narayanam’, it is stated that the Lord shines at the farther end of the water, in the middle of this earthly region, and that He makes the other elements shine through His own light. This is quoted from the conimentary of Vidyaranya on the said Upanisad. In the eighteen puranas, including the Mahabharata, the sanctity of this shrine has been recorded. It is said that the inscriptions on the temple walls also give such details. Question 37. When and by whom was S’ri Gō vindarājasvāmi installed at Tirupati and who built the temple and compound walls? Answer. S’ri Govindarajasvami originally manifested Him- self at Chitrakuta (Chidambaram), a place of puranic fame. Later on owing to some local disturbances the place was deserted. About five hundred or six hundred years ago, S’ri Ramanujacārya (the famous advocate of Vaisnavism) brought the idol to Tirupati. and installed it in the present place. He also provided the pro- cessional images and consecrated them. The kings of the Yadava dynasty, who held sway over this country from S’aka 756 (834 A.D.) constructed the temple, gopurams and prakārams (com- pound walls). Subsequently, about three hundred years ago, Anantha, a chief of Matla family, built the big entrance gopuram and excavated the two “Buggas” (artesian wells or fountains), within and outside the walls of this gopuram. Later, another chief of the same dynasty, Appayaraju and his Dewan, Musalayya Naidu, renovated the old car but after some time the condition of the car deteriorated. The estate of the Matla chief was also annexed by the Company (East India Company). 21 Question 38. Who installed Kodandaramas vami at Tirupati at first and who built the temple, the towers and the compound walls? Answer. The traditional account is that in the sixty-fourth year of this Kaliyuga, King Janamejaya, who was ruling the country, found the temple in ruins and renovated it, building the main shrine, the tower and the compound walls reinstalling the images of the Gods. The kings of the Yadava dynasty who came into power from the S’aka year 756, reconstructed the temple with mantapams, prakaras and gopurams. Question 39. When and by whom was the Goddess installed at S’ukapuri, otherwise called Chirtanüru or Tirucanür? Answer. Once, the great sage Bhrgu, intending to test the Trimurtis, went to Vaikunta and S’ri Visnu was reclining on his serpent coach with Lakṣmi by his side. Bhrgu kicked at the chest of the Lord with his foot. Visņu got up, showed great humility and expressed regret for the pain caused to the sage by his foot coming into contact with the hard surface of his chest. On the pretext of relieving the pain by massaging the foot He (Lord) put out the eye which the sage possessed in his foot. Goddess Laksmi noticing that the Lord was humbling himself and rendering service to a man who had the effrontery to kick at the place of her abode, got enraged and parted from Visņu and hid herself at Kolhapur. The Lord unable to endure the pangs of separation went in search of her and reached Kolhapur, which is situated at a distance of about five hundred miles from S’es’acalam. He could not find her there and was in consequence very much distressed. Then, a voice from the sky directed him that five miles to the south of the S’ōs’acalam (which was to the north of Kolhapur) there was a village S’uka- puri, on the hauks of the Svarṇamukhi river, and that He should go there, excavate a lake with His Gadayudha, obtain and nurse in the lake the lotus creeper of the celestial regions which yields golden lotuses and instal the Sun God to the east of the lake so as to keep the lotuses always in bloom and then enga penance when, the voice declared, Goddess Laksmu appter before Him. Lord Visņu accordingly proceeded me place, dug 22 a lake, introduced the divine lotus creeper into it, installed Surya- nārāyaṇa on the bank and engaged himself in penance. To the intense joy of the Lord Goddess Laksmi appeared before Him in a lotus in the middle of the lake. He then built a shrine for her to the north of the temple where S’ri S’uka had installed Balarama and Kṛṣṇa for his worship and settled the Goddess in it under the name of Padmavati. He instituted an annual festival called Avabhyatottsavam on a Pancami day, the Lord Himself paying her a State visit in due form from the hills bringing with Him presents of garlands, sarees, blouses, pan, turmeric, kunkum and panniyarams, (articles priced by married women as auspicious gifts). Since then a Brahmotsavam festival is being conducted annually in the month of Karthigai, the Dvajarohanam com- mencing eight days prior to Pancami and ending with Avabhridot- savam. The festival is widely known as the Cirtanur Pancami festival. About two hundred years ago, the Rajahs of Karvetnagar, reconstructed the lake and arranged for some special services. About one hundred years ago, one S’ri Nārāyaṇa Pillai of Madras and a few others constructed stone steps leading to the lake. Details regarding the origin of the image of the Goddess and other matters connected with the shrine are found in the thirty- fourth chapter of S’ri Padmapurana. By the grace of the Lord Venkates’vara since then the temple of the Goddess has been con- siderably enlarged by the construction of additional mantapams, etc. and the services to her are being performed with ever increas- ing magnificence and splendour by her own devotees and of Venkates’vara. Question 40. Are there any remarkable features in the Goddess, such as those of Lord Venkates’ vala? Do pilgrims who visit S’ri. Venkates’vara on the hills visit this temple also and offer similar kinds of services and gifts? Answer. By virtue of Divine grace abiding in the Goddess great powers are manifested by Padmavati also. As evidence of this, it is seen that large crowds of people both men and women, throng to this shrine. on Fridays and offer special worship. and 23 taligais (food offerings) in order to obtain their objects. Those who pray for children are blessed with children. Persons possessed by evil spirits and grahūs, such as sākini and dakini pray for release from them and obtain relief. Those who have lost their sight and even the lame put absolute faith in the Goddess and do pradakși- nams and namaskārams to her for some period. They get back their sight and limbs. Her grace shines in proportion to the intensity. of the faith and devotion of each worshipper. All pilgrims who visit the hills of the Lord invariably visit the Goddess also and make presents of garments, jewels, taligais and also contribute according to their means for special utsavas such as Garudavāha- nam, (elephant) gajavāhanam, etc. Further, people from Tirupati and surrounding localities take vows and visit the shrine on Fridays, bathe in the lake do pradakṣiņam and make offerings of food, lights, clothes and jewels. Several people from various places pay the prescribed fees and arrange for burning daily akhandams before the Goddess and for daily performance of tulasi and kunkum arcanas according to the prescribed rites. Therefore there is basis for thinking that great powers abide also in Goddess S’ri Padmavati. APPENDIX Question 1. How many years have passed from the begin- ning of the Kali Yuga up to date, i.e. up to saka 1724-Roudr year-Fasli 1210? Answer. The Kali Yuga commenced in the Pramadi year- The total period of the Yuga is 43,200 years. 4,908 years have elapsed up to saka 1724-Rondri; 1210-Fusli. Question 2. What are the various dynasties of kings that have ruled the country and who are the kings and their periods of their reigns? Answer. After the great Mahabharata War, Dharmarāja reigned for thirty-six years and in the Pramadi year, comunencing with the Kali Yuga, he crowned his grandson Parikṣit and left this world. The following is a list of kings who had reigned from that date. KINGS. Total period of roign in years.

1. Parikşit and his descendants of kings 2. Cōla Kings- 20 Kings 2663 515

S’alivahana 1 80 4. Ven (Hun ?) Kings 12; Kotanan Kings 12,) 651 Pandyas 12 Total 36 Kings 5. Yadava Kings-14 Kings 6. Oraganti Pratapa Rudra 7. Balle Rao 3.13 … 58 14 82 8. Ana Vema Reddi 24 1725 9. Rayas 26 Kings 339 10. Muhammadan Rulers 10 Kings 149 Total number of kings 119 Number of years up to date (1.210–Roudri) 4902

1. Details of reigns of Pariksit and his line of kings. Parikṣit - Pramidi first Kaliyuga of the year to Citrabhanu (2nd cycle) Jan.mējaya Svabhinn to Visvävasu (2nd cycle) Raja Raja Narendra-Prabhuva to Krodhana (3rd cycle) Sārangipāņi, Akṣāya to Vikāri (4th cycle) -P 64 83 140 214 154 1745 144 62 52 2663 … Sudraka Sarvasi 10 Srimuha (3rd cycle) Vikramarka-Bh vn to Bahudhanga (30th cycle) Bhoja Pramid to Subhakruth (3rd cycle) Nandana Sabhakrutn to Krodhi (2nd cycle) Tribhuvana Cakravarthi Visvavasu to Plavanga Total number of years
2. Cola Kings –20 kings Untunga Cola Kija-Subhakrutu to Srimuka Totinga Col Raja Bhava to Sarvadhāri Candra Col Raja-Virüdhi to Hevilambi Vira Mudigundi Cōla Raja-Vitumhi to Räkṣas … Kalinga Cola Rāja–Nala to Dh.tu Ariudama Cola Raja–Isvara to Virodhi Urayur Cola Raja-Vikruti to Parabhava Chengana Cola Kaja-Plavanga to Durmati Mannalanda Cōla Raja-Dhundhubi to S’rimuka …… Do……. (?) -Bhava to Sarvadhari Varaganda Cōla Raja-Virodhi to Subhakrutu… Alamalanda Cola Raja-Sobhakrutu to Sādhārana (2nd cycle; 32 15 9 18 21 13 17 15 12 15 14 68 Tirupurn Cōla Raja–(Kulottunga) Virodhikrutu to Krodhi 15 Amamona Naradama Akşaya to Prabhava (II cycle) 62 Jayamkonda Cola-Vibhava to Vikāri 32 … 26 Tosamana Cola-Sarvari to Durmukhi Chengana Cōla-Hevilambi to Sādhāraṇa Cōlaman Cola Rāja- Virodhikrutu to Angirasa 52 14 22 Sundara Pandya Cola Raja-Srimukha to Paridhavi 40 Pottapi Cola-Pramadica to Dhatu 24 Total years 515 …
3. Details of fourteen kings of Yadava line. S’ri Ranga Yadavaraya from S’aka 731-Roudri to Paridhavi Vira Nārāyaṇa Yadavaraya S’. 756-Pramadica to Yuva Ahobala Yadavaraya from S’. 779-Dhatu to Durmuki Tiruvengala Yadavaraya from S’. 800- Hevilambi to Kūlayukti Varahalu-Vendi Yadavaraya from S. 822 (Gold and silver ?) Siddaharti to Srimukha Viraganda Gopalayadavaraya from S. 837 Bhava to Durmuki Narasinga Yadavaraya from S, 860-Hevilambi to Soumya Kambi (Kambli ?) from S. 873 Sadhāraṇa to Raktäşi Bukkana Yadava from S’. 888 Krodhana to Vijaya 25 23 21 22 100 15 23 … 13 15 22 Ummadi Narasinga Yadavaraya from S. 922 Vikāri to Parābhava Vira Narasinga Yadavariya-S’. 910-Sarvajit to Vilambi S’ri Bhashya Vasudeva Yadavarayalu from S’. 930-Plavanga to Prabhava (2nd cycle) Nārāyaṇa Yadavarāyulu from S’. 1039- … 12 81 … 35 28 Total number of years 343 Durmukhi to Pramoduta Vasudeva Yadavarāyulu from S’. 1011- Vibhava to Manmatha 27 Then, 6. Oraganti Pratapa Rudra S’. 1074 from Prajotpatti to Vibhava

Bhalle Rao (Bailala ?) from S’. 1132-Sukla to Manmatha (2nd cycle) 8. Ana Vema Reddi from S’. 1219-Durmukhi to Paridhavi 9. Then kings of Rayavamsa 26 kings. Total period… 58 82 17 399 years. Pralapa Deva Mahārāyulu from S’. 1236- Pramädica to Akşaya … 14 14 Virarayulu from S’. 1250-Prabhava to Vikrama S’. 1264-Vishu to Vijaya Vijiaya Bukkraya, Bukka Devarayulu from 13 Gashya Devarayulu from S’. 1277-Jaya to Plava 8 Rāma Devarāyulu from S’. 1285 -Subhakrutu to Kilaka 7 Virupaksa Devarayulu from S’. 1292-Soumya to Pramâdica Mallikarjuna from S’. 1297-Ananda to Roudri Ramachandra Devarayulu from S’. 1304- Durmati to Sukla Sāļuva Gunda Devarayulu from S’. 1313- Pramoduta to Dhatu 5 7 9 7 Devariya Maharayulu from S’, 1320- Isvara to Khara Kanchi Devarayulu from S’. 1335- 15 Nandana to Durmukhi Kumara Kanchi Devarayulu from S. 1340 Hevil- ambi to Isvara Sälva Gunda Devarayulu from S’. 1344 Plavanga to Plavanga? 5 4 7 … 49 11 Salva Narasinga Devarayulu from S. 1351 Kilaka to Durmukhi Immidi Dharmarayulu from 8. 1400 Hevilambi to Plavanga 28 Vira Narasinga Devarayulu-from S. 1411 Kilaka to Vibhava Krishna Devarayulu-from S’. 1432-Sukla to Sarvadhari 21 230 20 … 13 Achuta Rayulu from S’. 1452-Virodhi to Plava. Nārāyaṇa Devarayulu from S’. 1465- Subhakruthu to Rudhirodgāri Tirumala Devarayulu-from S’. 1487 Raktaksi to Präjotpatti S’ri Ranga Rayulu-from S’. 1495-Āngirasa to Parthiva Venkatapathi Devarayulu-from S’. 1509 Vijaya to Ananda 22 8 14 29 8 Sri Rangarayulu–S’. 1538 Raksasa to Dundubhi NOTE:-During this reign owing to disturbances ujjari Venkatarayudu Notakari Venkatarayudu Etc, hold sway now and thon Rama Devarayulu-from S. 15+6-Rudhirod- gari to Sukla Anegondi Venkatapathi Rayulu–from S’. 1553 Pramoduta to Vishu S’ri Ranga Rayulu from S’. 1565-Citrabhānu to Khara 7 12 Total number of years Then, 10. (Turushkulu)-Muhammadans-Im- portant reigns 10-149 years from Kali year 4902 i.e. S’. 1724-Roudri year. Vizier of Muhamad Padusha-Vajimaraj Astulla S. 1575 Nandana to Paridhavi. Fasili 1062 to 1082 Vazir Hassan Kurp Shah. S. 1596. Pramadi to Aksaya-F. 1083 to 1096 Suranna, agent of Nizamadowla. S. 1610. 10 339 … 21 14 Prabhava to Vyaya-F. 1097 to 1116 20 Bandar Khan S. 1630. Sarvajitu to Vilambi F. 1117 to 1128 12 Sadullah Khan S. 1642. Vikari to Kilaka F. 1129 to 1138 10 29 Nawab Dostilla Khan (Dost Ali ?) S. 1652. Soumya to Rākṣasa F. 1139 to 1145 Nawab Muhmmad Dustad Khan S. 1659. Nala Pingala. F. 1146 to 1147 Anvarddin Khan S’. 1661. Kalayukti to Prabhava. F. 1148 to 1157 7 2 10 S’. 1671 Vibhava to Ananda F. 1158 to 1204… 47 (Nawab’s name not furnished) Nawab Umdatulmra Khan S’. 1718. Raksasa to Roudri F. 1205 to 1210 6 Question 3. Who out of the above kings have done services to the temple by way of constructions and other religious services? Answer. Sudraka belonging to the line of Parikşit, was a devotee of the God. He constructed in stone a building of eighty Ankaņams to store the articles required for the use of the temple in Tirupati. This is still to be seen to the west of the Hattiram Bavaji’s Mutt. Being a very ancient structure it is now some- what out of repair. There is an inscription also in this building. Then Vikramarka instituted several festivals. Similarly, Bhoja Rāja, the patron of Kalidasa. Cōla Kings. Uttanga Cõlaraja in the Krodhi year constructed Mantapas along the inside prakara of the temple and also the Yagasāla Mantapam and instituted several sevas (festivals). Tottinga Cōla constructed the outer compound wall (Pedda pradakhinam) and Tirumalarayana mantapam and instituted sevas. Viramudigonda Cola constructed a stone car with mantapam, the mantapam (now going by the name of) Tallapakam Ekadasi Mantapam, the Gopuram on the Balapalli route and Achutaraya tank. Alamalanda Cola doubled the scale of supplies to the temple. Tirunuru Cōla (Kulottunga I) worshipped this God as Para- mēs vara and having Siva Bhakti, instituted sevas accordingly. Ammona Naradamana-constructed the foundation of a Gopuram on the Southern entrance to Tirupati. 30 Colamancōla constructed the Gangunda mantapam to the Varadaraja temple in Conjeevaram. Sundara Pandya Cola who ruled for forty years constructed the inner compound wall of the (Tirumalai) temple, a Gopuram, Pus- karani, the mantapam in Varabasvami temple, the Kavali Gopu- rams all round the temple, medaravandla mantapam, Nalgu kallamantapam, Sampangi Pradakṣinam, Gajendra Push- karini; In all, 11 items. Pottapi Cola Raja constructed the outer bigger Prakaram walls, the bigger outer Padikāvali gopuram and instituted several Sevas. S’alivahana who initiated the era going by his name initiated several sevas which are still being continued. (List is incomplete) OPINIONS 1 SRI V. N. SRINIVASA RAO’s comprehensive, instructive and interesting book on the Origin, Significance and History of the famous shrine of the Tirumalai Hill is also a guide to the temple and the adjoining shrines and thirthamas, referring to the several services conducted therein. “This temple is unique in the whole of India and has been a place of worship common to all sects and creeds of Hindus for centuries.” The book gives a summary of the history of the place fully documented and discusses the Saivite or Vaisnavite character of the form of the deity worshipped on the Hill. The author regards this temple originally as a centre of Sakti worship, developing later into that of Subramanya and of S’iva and Visnu worship. He also detects a Jaina current in the absorption of the ‘Padmavati’ tradition. The significance of Tirumalai pilgrimage as a parallel to the soul’s pilgrimage and as an outward symbol of yoga and sadhana is des cribed in detail. For students of history as well as controversial dialectitions there is ample material while the devout pilgrim has a ready introduction to all the places on the Hill and for the sevas of his vow. The charm of the book however is in its attempt to reconcile the pilgrimage with the several steps of yogic sadhana integrating the same with tantric and agamic worship, in the attainment of self-realisation. 4 The author reserves the name ‘Tirupati to the town of that name in the plains. Taking a hint at the spelling of this word by early English writers as Tripntty’, he continues “this is signi ficant, especially, on account of the origin of the town as a halting place for devotees going to the Tirumalai shrine.” “Triputty’ literally means “Kuower, knowledge, and the object of knowledge.” The sojourn at the foot of the shrine represents the condition of the ordinary pilgrim with the normal attitude to life and observed with “I”, “Thou,” and “This”. After the pilgrim ascends the six hills (but cakras) and reaches the Lord on the seventh hill, he realises Him as his own self or merges in Him losing identity 2 as Subject and Object. This idea is developed in great detail in the later chapters of Part I and is interwoven largely in Part II also. As the author justly remarks, “The name of the range Mēru, coupled with the idea of a coiled serpent and the sacred number seven conveys a symbolism of great tantric significance.” Our readers are familar with the author’s translation of Siwal-e-jawab published in these pages (Vol. XXXVII Pages 180-214 and Vol. XXXVIII Pages 6-12). The Telugu original was printed in QJ Ms Vol. XXXVIII No. 4 and is concluded in the present issue. The book is enriched by a map, a number of illustrations and a valuable foreword by Justice N. Chandrasekhara Aiyar makes an appeal to the pilgrim, the scholar and the politician. Quarterly Journal of the Mythic Society. 14 Your work entitled ‘Tirupati Sri Venkateswara Balaji surpasses other books of the same type. …The chapter on ‘Shaiva Vaishnava Controversy’ must be studied even by casual readers. Sri Velli Ambalavana Munivar of Dharmapuram Adhinam says that Tiruvengadam is the hill of Lord Muruga who taught Tamil to the Sage Agastya. Arunagiri Nathar, the famous Bhakta of Lord Muruga, has also sung many songs on Muruga as the Lord of Tiruvengadam. It is gratifying to note that you spared no pains in getting the book in such an attractive way and undoubtedly the book will be of immense value to the pilgrim, the Tamil research scholar and the historian as well.” His Holiness Sree-la-sree Kasivasi Arulnandi Thambiran, Swamigal of Tiruppanandal, Sri Pandara Sannidhigal. 3 an “Appaiya Dikshitar’s father’s mother was orthodox Vaishnava. But the character of the Shiva- Vishnu controversy changed towards the close of the 16th century. Therefore we can endorse the point of view of the author.” -The Hindu. This is indeed a very interesting and thought- provoking publication and the author has earned the grateful thanks not only of the innumerable devotees of the holy shrine of Sri Venkatesvara of Tirupati but also of the earnest students of our religious institutions. “In undertaking to investigate the origin and history of the shrine, Mr. Srinivasa Rao is prompted by the noble desire to discover the truth and find out whether the sectarian pretensions of the Sri Vaishnavas to the exclusive possession of the temple is based on evidence…….. “He has subjected to a close and searching exami- nation of the architectural peculiarity of Sri Venkates vara’s temple, iconographic details of the image of the deity, the practices followed in offering worship, the inscriptions, literary references, popular legends current in the country and has arrived, as a consequence, at certain definite conclusions, the most important of which may be stated as follows: that the temple was originally dedicated to the worship of Devi, the mother of the Universe: that the Gods Skanda (Kumara) and Shiva were associated with her: and that the shrine was transformed into a temple of Vishnu later on, either by Sri Ramanuja in the 12th century or hy some other Vaishnava reacher of that name subsequently…………. เ “It is not possible within the compass of a short review to do full justice to the work of Mr. Srinivasa Rao. His emphasis on the non-sectarian character of Sri Venkatesvara and the symbology of the mountain range on which the temple is founded however deserve special attention. Some of the changes suggested by P,T.0. Mr. Srinivasa Rao are Ra are indeed valuable and the authorities may do weil to adopt them.” -Indian Express. “I read the book with extreme interest and I need hardly say that it does great credit to the author. You have laid the public under a deep debt of gratitude by publishing a work of this kind. The book is much useful to the pilgrim and to the spiritual aspirant as it certainly is to the student of history. And the world of scholars Owe you thanks for not only collecting together such a mass of valuable materials which had all long lain in oblivion, but also showing them their true worth. The view presented of the geographical environs of the plains, followed by the message of the shrine of the lone God on the top of the seven hills catered with the Maharishi’s saying is charming. The reader as he pursues the account follows the pilgrim up the divine path. One cannot too strongly condemn as you have justly done the indiscriminate use of matter contained in recent sthala-mahatmyas and pass them for facts of history. “The conclusions arrived at on pages 91 and 107 carry conviction. I think think you have thoroughly succeeded in removing the false claims and wrong notions recently advanced and shown them to be against admitted facts of earlier days.” -K. V. SUBRAMANYA AIVAR, B.A. Retired, Superintendent for Epigraphy, Honorary Correspondent to the Archaeological Survey of India & Author of Historical Sketches of Ancient Deccan, Copies can be had of :- The Author, 13, Musa Sait Street, T.-Nagar, Madras 17. Modi Press B. City