Date: 29th June 2020

Chilkur

To
His Excellency Shri Ram Nath Kovind
Hon’ble President of India
Rashtrapathi Bhavan
New Delhi

From
Rangarajan Chilukoor
Archaka & Co-Convener Temples Protection Movement
Sri Chilkur Balaji Venkateshwara Swamy Temple
Telangana State

Subject :- Advice to Hon’ble Chief Justice of Supreme Court under Art 39A to
expedite delivery of judgement in Lord Shri Padmanabha Swamy Ruler Deity case
contd..

Your Excellency in the letter dated 28th June 2020 (enclosed) with the same subject as
above exercising my Liberty of thought expression belief, faith and worship as Archaka
of Lord Chilkur Balaji Deity, I have highlighted how the Nine Judge Bench of the
Supreme Court had disrespected my Chilkur Balaji Deity on Feb 10th 2020. I had also
quoted the guidance received by a devotee of Lord Chilkur Balaji as a result of chanting
of Lord’s Nama OM Vashat Karaya Namaha in the form of the observation of late Shri
Nani Palkhivala because of whom we still have fundamental rights in our Country.

The matter is left to the President's sense of public decency and honour. The Constitution
is silent on the point, but in our Constitution what is left unsaid is often more important
than what is said. The President has not only to act impartially but he has to act nobly.
He represents the nation's dharma. He is the keeper of the country's conscience. As the
first citizen of the country, he has to make the decision with buddhi -- a decision that no
computer can ever make. We are faced with the stark alternative of either dharma in
public life or the twilight of Indian democracy

I now feel it is my duty to appraise you of the violation of spirit of dharma by the
Supreme Court on Feb 10th 2020 as your Excellency is the keeper of the Nation’s
conscience and represents our dharma.
Today 29th June 2020 is a very important day for the disciples of Shri Nadadoor Azhwan
& Shri Nadadoor Ammal whose Thiru Malikai’s prathista in Srirangam was completed
one year back on this very day and it is apt that this letter is being dated and sent today.

I am through my late mother Smt Vasumathi a descendant of Sri Nadadoor Ammal a

great scholar of Sri Ramanuja Sampradya influenced by his teachings on how one has to
respect the rights of a Hindu Deity in a temple which is the prime motivation for writing
this letter.

I am greatly motivated by the efforts of my father Dr M.V. Soundararajan major part of

whose life has been at the service of our temple system and because of whom I have
chosen the life of an Archaka in service of my Deity Lord Chilkur Balaji who has been
served by my ancestors. It is due to the inspiration of my father that I finished LLM
course which was based on a deep study of the Supreme Court Archaka case history. It
was with an intention that we learn from the Archaka case history and make an effort to
review the essential practices doctrine that a book titled “GOVERNMENT RULES
HINDU TEMPLES” ( enclosed) based on the LLM thesis was published by my father.
This book has preface written by Justice Dr M. Rama Jois an authority on Dharma,
Former Chief Justice of Punjab and Haryana High Court and Former Governor of
Jharkhand and Bihar and Former MP (Rajya Sabha)
In my foreword I had made the following observation

My Acharya is the 46th Jeer of Sri Ahobila Mutt which is a major Mutt of Bharath a 621
year old Sanathana Dharma based Religious Sri Sampradaya Institution with crores of
shishyas all over the globe. This Mutt has the glory of being the Rajaguru of two major
empires in India, the famous Vijayanagara empire and the Kalinga empire. Emperor Sri
Krishnadeva Raya was a staunch disciple of 6th Pattam Jeer of Ahobila Mutt, Sri
Parankusa Yatheendra Mahadesikan. Similarly Mukunda Deve Raya the emperor of
Kalinga was also a staunch disciple. Starting from Sri Adi Van Satakopa Yatheendra
Mahadeshikan onwards this Mutt lineage Jeers were instrumental in carrying forward the
intention of Lord Lakshmi Narasimha of Ahobilam. Lord Malola Lakshmi Narasimha of
Ahobilam is the presiding deity of the Mutt and he has ordained his Jeers to travel and
spread Sri Sampradaya to the world. Ahobila Mutt Jeers contributed to restoring Temple
worship and deity rights during various invasions such as reinstating Nammalvar at Alvar
Tirunagari, reinstating Puri Jagannath during the onslaught on Puri by Kalapahaar,
reinstating Ahobilam worship post onslaught of Ahobilam by Golconda forces after
tallikota war etc.

From ancient times immemorial in Bharath the rights of a Hindu Deity have been
considered higher than all Citizens and Kings. The fundamental rights under our
Constitution recognizes the times immemorial rights of Hindu Deity which translates to
the Will of the Deity being supreme in all temple matters. Further when the Travancore
Kingdom which was donated to Lord Shri Padmanabha Swamy Deity and merged with
Bharath it was agreed by Sardar Patel that the integral part of Travancore Constitution
would also be the Integral part of our Constitution. The integral part of Travancore
Constitution is that the Will of the Deity is supreme in matters relating to a Hindu temple
and the same has been recognized in Art 26 of our Constitution which was inserted
through the efforts of Kanchi Paramacharya (A note on the same is enclosed in
Annexure-1)

The efforts undertaken by Kanchi Paramacharya in this regard has been highlighted by
Shri Agnihotram Tatachariar in his article titled “The Ideal Prophet of our Age” and it is
clear that Kanchi Paramacharya had taken great care in the wording of Art 26 so that the
rights of our Sampradayas are protected. The same has been reflected in the Hindi
translation of the Constitution. The derivation of the word Sampradaya is explained
through an attached note (see Annexure-2) and it means Guru parampara and the first
Guru is Lord Sriman Narayana whose incarnation is the Hindu Deity therefore Art 26
protects the rights of Hindu Deity Sampradaya. It is said in Sri Prashna Samhitha a text of
Pancharatra Agama:
लक्ष्म्या सह हृषीकेशः दे व्या कारुण्यरूपया। रक्षकस्सर्वससद्धान्ते र्ेदान्तेषु च गीयते।।
Which means Lord Narayana along with the compassionate Goddess Lakshmi protects all
Vedic worship practices, Sampradayas, Siddhanthas to enable the devotee to surrender to
him and attain moksha which is the ultimate purpose of life. It is the deity’s right to make
available to the devotees ways and means of attaining moksha which is the purpose of
life for the devotee. It is also for the devotees right to purpose of life that the
Sampradayas need to be protected.
Interestingly the above Articles were numbered Art 19 & 20 in the draft Constitution of
Nov 1948 but they took their right numbers Art 25 & Art 26 in the final version after we
took our ancient name Bharath under Art 1 and Lord Padmanabha Swamy Deity became
Ruler under Art 363 with His Chakra in our National Flag for our protection
Chilkur Balaji Venkateshwara Swamy temple is a temple following Sri Ahobila Mutt Sri
sampradaya and Shri M.V. Soundararajan hereditary archaka cum trustee of the temple
and my father is a Shishya of the Mutt. I am also the Shishya of the Mutt and the Archaka
of Lord Chilkur Balaji and it is with my knowledge that an impleading application on
behalf of Lord Chilkur Balaji Venkateshwara Swamy Deity has been filed to express the
views of the Deity before the Supreme Court Nine Judge Bench hearing the reference
arising from Sabarimala Review Petition order dated 14th Nov 2019. As your Excellency
is aware one of the wrong conclusions in the 28th Sept judgement is that Hindu Deities
have no Constitutional rights which is against the very soul of our ancient civilization. It
is unfortunate that the Supreme Court Nine Judge Bench in its order dated Feb 10th 2020
rejected the Intervener Petition on behalf of Chilkur Balaji Venkateshwara Swamy Deity
IA 11778/2020. It has been brought to my notice that Retd Chief Justice, Retd Justice and
Retd Senior Counsels of Supreme Court when appraised about the details of this petition
have unanimously endorsed the view that the rejection of the IA filed by Chilkur Balaji
Deity raises the below Question of Dharma (see Annexure-A)

Whether the questions framed can be answered without making Hindu Deity who
filed Intervener Application with a claim that outcome will impact fundamental
rights of all Hindu Deities a Party?

The supporting legal points for the above question of Dharma is presented below in
Annexure-A.

Supreme Court of India which has in its emblem यतो धर्मस्ततो जयः has correctly observed
"In the adharma flowing from wrong decision in a Court of law, one fourth each is
attributed to the person committing the adharma, witness, the judges and the ruler".

धर्ेण हन्यते व्याधधः हन्यन्ते वै तथा ग्रहाः । धर्ेण हन्यते शत्रः यतो धर्मस्ततो जयः ॥ It is by
following dharma that we gain victory over diseases is the advice of Mahabharatha. At a
time when our Nation is facing its biggest crisis in the form of Covid-19, China issue,
Nepal issue and Economy the above advise is very significant.

Your Excellency As the representative of our Nation’s dharma I leave it to your good
judgement as to what corrective steps should be taken at this crucial juncture. I have done
my duty to appraise Your Excellency of the violation of spirit of dharma by the Supreme
Court which is impacting the welfare of our Nation OM VASHAT KARAYA NAMAHA

Thanking you,
Yours Respectfully,
Annexure-A

Chilkur Balaji Question of Dharma supporting legal points

1. Principle of Natural Justice in Union Carbide vs Union of India

2. The Issues framed has itself arisen from the Review of the SC
Sabarimala Judgement dated 28th Sept 2018 and a wrong view that
Hindu Deities have no Constitutional Rights was articulated which
impacts all Hindu Deities.

In view of above Hindu Deities have fundamental right under Art 32

(1) to join the proceedings and under Art 32(4) their right cannot be
suspended.

3. In Pramatha Nath Mullick vs Pradyumna Kumar Mullick it has been

laid down that a Deity has to be represented in such proceedings "it
has to be pointed out that the idol is not otherwise represented in the
proceedings, though the result might conceivably vitally affect its
interests"

4. Travancore Dewaswom Board which as per the covenant with Lord

Padmanabha Swamy Ruler Deity of Travancore is supposed to
represent interests of Hindu Deities left Deity in lurch by arguing
against Review Petition on Feb 6th 2019. In such a situation a next
friend of Deity can always join proceedings.

5. The SC Order dated 10th Feb 2020 while rejecting the IA filed by a
Hindu Deity whose fundamental rights are impacted by the outcome
allowed IA by some parties without any reasoned order.
Annexure-I
Annexure-2

संप्रदायः

(1) The lexican meanings of the Word संप्रदायः or संप्रदायं as per

Vaman Shivaram Apte’s Sanskrit to English dictionary are
Tradition, Traditional doctrine or knowledge, Traditional handing
over of Instruction, Peculiar system of religious teaching, a
religious doctrine inculcating the worship of one peculiar deity,
An established custom and usage.
(2) This is coming from the various Sanskrit dictionary meanings
from the ancient derivation of the word meaning from the roots
described in र्ैजयनती, सर्श्व,नामसलङ्गानुशासनं of Amarasimha
popularly known as अमरकोशः। In Amarakosha (3-2-7) the word
is described in sloka -आम्नायः सम्प्रदायः द्वे गुरुपरं परागतसदु पदे शस्य।
संप्रदायः-यस्य संप्रदानं भर्सत सः/तत् संप्रदायः/संप्रदायं। सयक्-प्रशस्तेन-
दानं सं-प्र-दानं-गुरुपरं परागत सदु पदे शं। सं-प्र-दायः/- सं-प्र-दायं- दाञ्-धातु
(जु-उ-अ) +घञ् (3-3-18-पासिनी)+यरक् (7-3-33-पाधणनी)। the word
आम्नायः means Veda or what is learnt and practiced as advised
by the Guruparampara which is the religious lineage of ones
preceptors. आ-म्ना-यः-म्ना-अभ्यासे (भ्वा-प-अ) +घञ् (3-3-18-
पासिनी)+आतः(7-3-33- पासिनी) इसत युक्। Vaman Shivram Apte
Summarises the meaning of आम्नायः as Sacred tradition, sacred
text handed down by tradition or repetition. Hence the Vedas
(collectively all 4 vedas, Upanishads, Brahmanas, Vedangas,
Aagamas etc.), अधीती चतुर्ष्ाव म्नायेषु- आम्नायर्चनं सत्यसमत्ययं
 लोकसंग्रहः। आम्नायेभ्यः पुनर्ेदाः प्रसृताःसर्वतोमुखाः-A sacred text or
precept in general, traditional usage, family or national
customs, Received doctrine, advise or instructions, a pious
observing the traditional usages, containing the essesnce of
Vedas.
(3) M. Monier- Williams Sanskrit dictionary also captures the
following meaning for the word संप्रदायः- a bestower, presenter,
tradition, established doctrine transmitted from one teacher to
another, traditional belief or usage, any peculiar sectarian
system of religious teaching, sect. The word संप्रदासयन्-having a
tradition, a holder of any traditional doctrine, member of a sect
(e.g. Vaishnavas are sometimes called Sri-Sampradayins- श्री-
संप्रदाधयनः)
(4) This whole item is stemming from the Vedas.
Mundakopanishad (1-2-12) says:
परीक्ष्यलोकान्-कमवसचतान्-ब्राह्मिोसनर्ेदमायात् नास्त्यकृतः कृतेन।
तसद्वज्ञानार्थं सगुरुमेर्ासभगच्छे त् ससमत्पासिः श्रोसियं ब्रह्मसनष्ठम्।
तस्मै ससर्द्वानुपसन्नाय सयक्प्रशान्तसचत्ताय शमान्विताय
येनाक्षरं पुरुषं र्ेद सत्यं प्रोर्ाच तां तत्वतो ब्रह्मसर्द्याम्।।
(When a person examines the world and realizes that there is
nothing permanent here, he should approach a knowledgable
teacher who knows about the Permanent item Para Brahmam.
The teacher should now teach the student Brahma vidya or
knowledge about Parabrahma).
(5) Expanding on the above Mundakopanishad verse, Swamy
Vedanta Desika uses the word संप्रदायः to traditional knowledge
about the Lord who should be worshipped in Nyasa Vimshati.
This is as follows:
ससद्धं सत्संप्रदाये न्वथर्थरसधयमनघं श्रोसियं ब्रह्मसनष्ठं which means that the
Guru one is approaching for knowledge should have obtained
the knowledge through a good lineage of traditional gurus and
be well versed in the traditional knowledge and practiced and
he should be a devotee. He also uses this word to denote
tradition in Rahasya trayasaaram.
(6) It is said that Lord Narayana himself taught Brahma Vedas and
Aagamas to perform worship to him for salvation. This has
come as Sampradaya. E.g. Pancharatra agama says:
 पाञ्चरािस्य कृत्स्नस्य र्क्ता नारायिथवयं- The Pancharatra aagama
was taught by Lord Narayana and it is passed down as tradition
or Sampradaya to Sri Vaishnavas.
(7) There are several Sampradayas namely, Vaishnava
sampradaya known as Sri Sampradaaya because it is coming
from Goddess Lakshmi who learnt the Sampradaaya from Lord
Narayana, Smaartha sampradaaya, Saiva sampradaaya,
Madhvasampradaaya etc. Within each of the Sampradaaya
there are many sampradaayas. E.g. in Vaishnava samprada
there are Ahobila Mutt Sampradaaya known as Sannidhi
Sampradaaya, Vaanamamalai Mutt Sampradaya, Parakala
Mutt Sampradaaya, Munitraya Sampradaaya,
Svayamacharyas sampradaaya etc. similarly in Smarthas and
Madhvaas there are various Sampradaayas. All of which are
based on various Gurus who taught various ways of deity
worship following Aagamas.
(8) For all of the Sampradayas the respective deities are primary
Gurus or Preceptors. E.g. In Vaishnava sampradaya they
recite:
लक्ष्मीनार्थसमारम्ां नार्थयामुनमध्यमां । अस्मदाचायवपयवन्तां र्न्दे गुरुपरं परां ।।
This means that I prostrate before the whole lineage of my
Guru Parampara which starts from Lord Narayana and
Goddess Lakshmi and has Yamunacharya in between and my
current Acharya or Guru at the end. This means that as
mentioned in Amara Kosha Guru Parampara is Sampradaya
and their teachings and practices are unique to each
Sampradaaya and part of it.