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Table of Contents
The Splendor of Seven Hills
Foreword
THE SPLENDOR OF SEVEN HILLS

DhanishtaPublications

The Splendor of Seven Hills

Publications of Dr. K Parvathi Kumar Book Order

Foreword
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This is the talk given to the European brotherhood on the occasion of their tour to Tirumala with Sri K.Parvathi
Kumar in January 1995. The entire group walked up the hills to experience the splendor and signicance of the
Seven Hills.

THE SPLENDOR OF SEVEN HILLS

The Temple of Sripathi, known as Tirupati, is a temple of great spiritual signicance. Thiru in Tamil stands for Sri in
Sanskrit. Sripathi means the Lord that presides over Sri. Sri means the mother Divine in all her three aspects, viz.
Lakshmi, Saraswathi and Parvathi (Cosmic Love, Cosmic Wisdom and Cosmic Will). Sri stands for the primordial
light - Adithi, known as the Light that is responsible for all the successive manifestations in Creation and is the only
knowable form of the Lord. The Lord absolute is the basis for the Light and the Light in turn is the basis for all
Creative processes. The Lord absolute can only be perceivable upto His light and whenever Light is present, it should
be understood that it is the Lord himself present. For example-we feel the presence of Electricity when it functions
through its instruments. There is no other way to perceive Electricity, likewise the Lord absolute too. This primordial
light called Sri in Vedic terminology details into Trinity and their consorts. They are popularly known as Brahma,
Vishnu and Maheshwara and their consorts Saraswathi, Lakshmi and Parvathi.

To reach the primordial light and thereby feel the presence of the Lord, there is a specic discipline conceived by the
Seers of the ancient times. The discipline is called the PATH and is known to those who follow it. The pilgrimage to
Lord Venkateswara by foot, by walking through the Seven hills, enables one to ascend the seven steps of the Path and
thereby land in the presence of Lord at the center of the Temple. The seven steps to be ascended are the seven planes
of existence and the Path of Yoga pervades it, which is also lled intermittently at every stage by the Pilgrims of all
times. It is these Pilgrims who conceived the Plan relating to the Lord of Seven Hills. Seven are the planes of
existence while the Lord beyond and within the Creation is the Eighth.

The pathway to the temple can give the experience of all the seven planes provided one is deeply observant. The Hill
- One represents the physical plane of existence and is considered difcult to ascend. The initial steps of ascent are
more difcult than the subsequent ones, for the gross physical imprisons the consciousness stronger. Today, man is
mostly concerned about his physical requirements and therefore does not live upto the seven planes, which do exist
in him. Man does not perceive beyond his individualistic thoughts, his personal emotions and his personal, physical
requirements. In fact, everything is oriented towards the physical existence while there is subtle, immortal existence
of man within himself. The rst hill represents all these difculties followed by the second and third which are fairly
cooperative to those who do not live in physical requirements. The mind and the senses when not so much oriented
towards the physical, they get oriented in the upward direction, which is subtle, colourful and less mundane.

Man goes through many experiences of emotions on his way to the Lord. In this state man is emotional, when he is
moving upward towards Divinity. He carries many vanities and has many hallucinations, dreams and other illusory
experiences. The fervent belonging to a faith in exclusion to others, blinds the path and he moves in the vanity of
being a highly devotional person, very distinguished from others. His understanding of God becomes too personal
and emotional. The religious fundamentalism arises through such emotional understanding of God, where the science
of God is substituted by the blind faith. Such emotional, gullible, ignorant Pilgrims of God cause differences, wage
wars resulting in blood shed.

Such a narrow understanding of god will give rise to, in due course of time, introspection when the thinking-man
develops from within the emotional-man. He realises that as much as he holds to a concept of God, others also hold
to their concepts and that a concept of God is not God itself. He realises that a viewpoint is not complete vision and
that vision includes all viewpoints. Mentally he opens himself to a revelation that God cannot be limited to a name, a
form, a place, a time, a sound and a colour. This happens through evolution in him. This is the third hill while the
second hill is one of emotion. The third hill relates to the third plane of existence, which is the mental plane of
existence. Man is after intellectual pursuit in this third stage where he hungrily reads books after books to gain more
and more comprehension of God and the path. He piles up in his mind innumerable concepts as coming from
innumerable books where he feels exhausted of millions of concepts of God. He turns introspective, enquiring,
searching and seeking truth. He reaches the brim of his thinking levels and fervently searches for the path to the
truth. By this he would ascend into the state of consciousness, which is mental, and edges into the fourth stage where
he has certain genuine ickering of Light and tingling of sounds. This is the half way through the fourth plane
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(meaning he covered three and half planes/ hills) and is at the beginning of the later half of the fourth plane. This is
the half way through the fourth plane/ hill, where he meets a guide, who experienced the path.

Halfway through the seven hills, on the footpath one thus sees Lord Hanuman, the Master of Masters and the
proximate one to the Lord absolute. He is dear to the Mother and the Father Divine. Lord Hanuman represents the
Master (Sadguru). The Master is the Messenger of the God whose work is chiey to show the way to the Lord to all
the sincere seekers. The story of Ramayana well depicts the role of Hanuman, who comes from the Lord Rama at
latter's instructions, meets the imprisoned soul depicted by Sita, within the island of Trikutas. Sita fervently seeks the
Lord and consequently there is the presence of Hanuman to provide the way for liberation. At the place where
Hanuman is found, one is expected to sit for a while and contemplate upon his personal Guru. Those who see, one
Sadguru different from the other, cannot understand the concept of Sadguru. Sadguru is a principle that functions
through many forms. There are many ways in which the Light expresses. The instruments of Light may vary, but not
the Light as such. The principle of Sadguru is the Light that shines through many instruments. To those who realize
this, there is only one Sadguru, functioning through various forms. Childish are the people, who are more oriented to
the form of the Sadguru, than the content of the Sadguru.

For the one who gains this understanding, the second half of the fourth hill provides splendorous experience. He sees
on either side of the footpath many Banyan trees, which shelter many invisible beings of Light, capable of being seen
by the one who is mentally and vocally silent. The second half of the fourth hill is lled with such lighted beings and
they continue to give their presence until the end of fth hill. If the pilgrim is not in a hurry to quickly reach up to the
temple of the Lord, he can experience much Light and also the presence of the Beings of Light. He is well
recommended to spend time in meditation under any of the Banyan trees. The TTD appropriately called this part of
the walk-path as Tapovan. The name hints at the importance of Tapas (meditation) in that region and also hints at the
presence of invisible beings in meditation. The later half of the fourth hill and fth hill orient the Pilgrim on the path
to the subtle and divine side of life.

Many sincere truth seekers found their inner revelations in this region of the Seven hills, of whom Annamayya stands
foremost. It is in this region Annamayya gained the subtle vision and the related beauty of the Seven hills, with the
blessings of the Mother. One needs to orient thoroughly to the Divine face of the hills without which much is lost on
the way. Mental and vocal silence, keen observation of the eye and the ear, are strongly recommended when one
walks through this part of the hills until he reaches the temple of Yoga Narsimha.

The presence of Lord Yoga Narasimha, at the end of fth hill concludes the serene atmosphere. The path meets the
roadway. The busy moving buses, cars and other motor vehicles, naturally brings back the thought of the objective
world and leads one to the difculties of the sixth hill called, in Telugu, Mookalla Parvatham (hill with knee-deep
steps).

Walking through the pathway alongside the road, if one orients to the valley on the right, he continues to have the
same experience as in fourth and fth hills. The valley to the right is called Tumburavana. This valley is deeply
signicant where one can relate to Tumbura Nada. During the midnight and post midnight hours, one can experience
the Celestial music in the depths of the valley. Courageous ones experienced many such Soul music ragas and
nadaas, when they dared to enter into the bottom of the valley with utmost faith. It is believed that groups of celestial
beings gather in these valleys and sing the glory of the Lord. It is very challenging to the Pilgrim on the path to orient
to the silence of this valley, while there is the busy movement of motor vehicles. This requires an additional
discipline to be silent amidst noise. Those who are silent in the intellectual, mental, emotional and vocal planes can
hear the voice of silence. To such ones silence 'is' at all times. The sound is nothing but a temporary disturbance to
silence. As between the fth and sixth hill, the beauty of the sound of silence is to be experienced while as between
the fourth and fth hill the beauty of the Light is experienced.

These hills as said earlier provide the phased experience of Light. While the rst three hills relate to physical,
emotional and mental aware-nesses and experiences, the fourth and the fth hills give the graded experience of Light
and Sound.

At the end of this roadway, emerges an astoundingly steep hill, which seems to scare the pilgrims. But if one starts
climbing, he nds that it does not need one-seventh of the effort that he made for the rst hill. But the climbing of the
sixth hill is esoterically considered difcult. The steep steps of this hill are indicative of it. Man has to transcend his
ego (personality), without which the ultimate experience of entering into the Kingdom of God (Seventh hill) is not
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possible. This is the hill one can transcend with the help of the mantram, Soham. Soham is, Saha-Aham, meaning
'That I am'. 'That' is the name of God and each Soul has to identify itself with 'That'. The ocean emerges as wave. The
wave is essentially the ocean. It has no existence without ocean. It is verily the ocean. Ocean only exists as wave.
Ocean only is wave. God only exists as man. Man looses his identity into God. Bridging man to God and God
manifesting into man is accomplished through the thought 'That I am', Soham. If one climbs the sixth hill with this
spirit, to him the Seventh hill is one of the beauties of Kingdom of God, i.e. Vaikunttha.

The eighth one who is beyond the seven planes is at the center of it, represented by the Lord and the temple.

As one approaches the Temple, especially in the evening hours, when the Light is giving way to night, the temple
splendidly shines and even before one reaches the temple, he once again nds the small temple of Hanuman. The
Sadguru thus guides the seeker on the path up to the doorstep of the temple and wishes him well to meet the Lord.
The Sadguru himself stands with folded hands orienting to the Lord. One should pay his respects to the Sadguru and
express gratefulness before he walks towards the temple. The path to the Lord is safely walked through at every point
under the noble guidance of the Sadguru and hence at no point Sadguru can be ignored. In truth, it is the Lord
himself that guides every Soul to Himself in the form of Sadguru. The one who does not realise the Lord in the
Sadguru, cannot realise the Lord. Inability for such realisation is due to disability to dissolve the person. The nal
experience of the Lord at the temple is according to the blessings received from the Sadguru. Such is the way of the
Seven hills.

The Lord of Seven hills is in unique form. The Lord holds on his chest (around the heart region) the symbols of
Bhudevi and Sridevi, which give the message that, they are a part of the Lord and that they express through His
heart. Bhudevi represents the grosser planes of existence and Sridevi represents the subtler planes of existence. In the
gross, light is hidden. In the subtle, light is well expressed. In the human too, left is represented by the Material and
the right is represented by Subtle. The symbol of Lord Venkateshwara is one of the most ancient symbols of the
Indian tradition. It is said that matter dominates in the mundane plane and light dominates in the subtle plane. But in
either way light exists. For the one who is mundane, the light is concealed due to dominance of material. It is such
dominance that one cannot see the light in the most mundane form. This is depicted by the symbol of Kaali, who
dances over the lying, sleeping Siva. As man is progressive in his awareness, he slowly gains the motherly
cooperation of material nature. The infant Krishna being held by Mother Yashoda symbolizes this. This is the rst
initiation where man learns to work with material in tune with the Law.

As man progresses in his awareness there is more and more cooperation of material nature and is no more dominated
by the material. In other words the material conditioning slowly turns out to be material cooperation. The man and
his nature, function more as partners. This is the second initiation. The rst initiation is birth of conscience (infant
Krishna or Christ). The second initiation is growth of such infant, conscience to be a man. The nature therefore
becomes his women.

Lord Venkateswara represents the nal stage where, the nature becomes his child. This is the state of mastery. Lord
remains the master of the universal nature, be it gross or subtle. Thus the states of ignorant man, infant Krishna,
Artha-Nari and Jagannatha are to be worked out for nal realisation of Truth. The symbol of the Lord of Seven hills
reminds the Pilgrim of this path of evolution.

It is strongly recommended that the pilgrim should at least stay three nights and days to ll himself with the
inspiration of the Lord. The forest and the valleys carry in them three thousand varieties of herbs while Himalayas
are said to contain four thousand varieties of herbs. The pilgrim would have the benet of absorbing the air that
comes with the impact of these herbs. This is the reason why, one who stays in Tirumala is generally not sick. A
pilgrim would gain nourishment to the soul, to the mind and to the body, if he stays for the three complete days.

Blessed are those who make a pilgrimage with such deeper understanding to gain the full blessings of Tirumala hills
and its Lord.

***

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FirstEdition:2003
Copyright:Dhanishta

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