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Source Location: This inscription is found on a broken stone pillar, outside a Buddhist monastery at Nagarjuna Konda hill.
Description: This is a fragmentary inscription engraved on a broken pillar and is believed that the inscription was originally composed in ten stanzas, of which only the right-hand part of the last quarter at the bottom remains now. The extant portion of the inscription contains parts of three stanzas (8, 9, and 10) of which the first is composed in pancha-chāmara of Tūnaka and the second and third are in the Vāmśastha meter. The extant part of the epigraph does not contain any date; however, it may be pointed out that Sanskrit inscriptions from Nagarjuna Konda, which are generally Brahmanical, belong to the Post-Vīrapurushadatta age. The purpose of the inscription is not satisfactorily clear, referring to a mandapa having a hundred (or more than a hundred) pillars and belonging to the same establishment. The nature of the mandapa is unknown and the reference may be to a sattra (free-feeding establishment). Some scholars opine that a person who was firm-minded (dhr̥it-āman) and self-subdued (jit-āman) probably maintained the mandapa attached to the religious establishment. The second quarter in verse 10 mentions the chief monastery (vihāra-mukhya) called vigatajvarālaya (literally, freed from mental distress, or exempt from decay). The expression vigatajvarālaya is in the sense of a residence of the Buddhist monks. Some writers on Nāgārjunakonda are inclined to understand vigatajvar-ālaya in the sense of ‘a hospital’. The word vigata-jvara may also mean a person recovered from fever. The last quarter of the said stanza (verse10) says that a vihāra-bāhā- 'a wing of the monastery', was made in the monastic establishment. It seems to refer either to the mandapa or to some institution associated with the mandapa. The wing of the vihāra mentioned here may be supposed to have been a free feeding establishment and the person who made it is described as vipul-ārtha-kānkshin, the expression being probably used in the sense of Pali atthakāma (Sanskrit artha-kāma), i.e., 'one who is interested in the welfare of others'.
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Source Location: This famous rock edict of Asoka is found on a Rock Boulder ‘F’-Minor Rock Edict I and Minor Rock Edict II (as designated by ASI), in the village Erragudi, Kurnool district of Andhra Pradesh.
Description: The famous set of Asoka’s fourteen edicts was incised on six large boulders in a range of low hills stretching west from the neighbourhood of the village Erragudi. The hill containing the boulders is locally known as Yenakonda or Nalla Yenakonda. An officer of the Geological Survey of India, from Calcutta, discovered the inscriptions on the rocks near Erragudi while prospecting for precious minerals in the Kurnool district. Erragudi Rock-Edict of Asoka is a valuable inscribed evidence about medical care in India. King Asoka was the most influential ruler of early India. He was honoured with titles like Devanampriya (one dear to the gods) and Priyadarsi (with pleasing countenance/looks with kindness upon everything). This famous set of Asoka's fourteen edicts is found in the neighbourhood of Erragudi, Kurnool district, Andhra Pradesh. The true translations of the 2nd edict among the fourteen are deciphered from the Brahmi script. This information is found below the Rock edict-I, in Rock edict-II, on boulder A1, facing the eastern direction, situated left to the Rock edict-II of boulder ‘A’, and has five lines of inscriptions. This record explains the 4 rules laid by King Devanampriya Priyadarsin for the benefit of the people and animals residing in his dominions and also in the dominions of his borderers such as the Chodas, the Pandyas, the Satiyaputra, the Keralaputa, the Tamraparni, the Yona king named Antiyoka and the regions of other kings. He established 2 kinds of treatments i.e. Medical treatment for the men and medical treatment for the cattle. Herbs, roots, fruits and trees beneficial to men and cattle were imported and planted in areas of unavailability of such medicinal herbs and wells were dug for the use of cattle and men. This inscription has mentioned about importing medicinal herbs that were wholesome for men and beasts and also to plant them in all places wherever they didn’t exist. Conservation and protection of medicinal plants have been given the highest concern. Digging and Construction of wells for the cultivation of medicinal plants on roadsides serves both the purposes of providing shade to the travellers and using them for medicinal purposes for men and beasts. This also highlights the importance given to the veterinary health at that era.
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Source Location: These copperplates were discovered while digging the foundation for a house in the village of Pedda-dugam in the Srikakulam district of Andhra Pradesh.
Description: These are a set of three thin copperplates with a ring attached to them, belonging to the reign of King Sattrudamanadeva of the Sattrudamana dynasty (under the Supremacy of Gupta rulers). These plates were discovered while digging the foundation for a house in the Pedda-dugam village in the Srikakulam district of Andhra Pradesh. The inscription records the reallotment of 3 villages namely Duhā-grāma, Vasuvāṭaka, and Govāṭaka, situated in an Agrahara, which were already revenue-free, granted to two brahmins named Bappaśarman and Sarvaśarman. They were the sons of Yajñśarman and residents of Paṭṭuva-grāma, belonging to the Kauṅḍinya gotra, and were the students of Taittiriya School of the Yajurveda. The grant of the villages was made as Brāhmaṇa-Deya and granted to the donees as a dvija-bhoga (Patron to the Pandits). The three villages constituted three vr̥ittis of shares; two of which were granted to Sarvaśarman and one to Bappaśarman. The villagers enjoyed receiving orders from the donees and followed them as well as paid them the legally claimed rents or taxes. The grant was made on the 10th day of the month of Aashaadha in the year 9 corresponding to the 6th Century AD. Vaidya Krishnadatta, was the dūta, the executor of the present grant. This indicates Vaidya Krishnadatta belongs to the reign of King Sattrudamanadeva and a Vaidya (physician) was also given special powers to execute the grants during that time.
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Source Location: These copperplates were found in Talamanchi village in Nellore District of Andhra Pradesh.
Description: These copperplates were found in Talamanchi village in Nellore District. This was issued in the sixth year of the reign of the Chalukyas of Badami King Vikramaditya I, the son of Satyasraya, grandson of Kirtivarman, and great-grandson of Polikesin. It is now preserved in the Chennai Museum. This inscription records the grant of the village of Elasatti to Srimeghacharya, the preceptor (guru) of Vikramaditya I, and it was written by Srivaccavartmana who was a vaidyān (physician). This indicates that Vaidyas (physicians) were given special powers to execute the grants during that period.
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Source Location: This Copperplate was discovered in the East Godavari district of Andhra Pradesh.
Description: This inscription was obtained from the east Godavari District of Andhra Pradesh and is currently preserved in the Telangana State Archaeology Museum or the Hyderabad Museum. This record mentions the 3 generations of the Vishnukundin dynasty: Raja Harivarman, the son of Prithivi-Sri-Mularaja who is referred to as Prithivi-Mularaja the son of Maharaja Prabhakara. The grant consists of five plates held together by a circular ring with a seal. The plates contain 35 lines in all. The language of the record is Sanskrit throughout and the text is in prose and verse. The characters of the record belong to the southern variety prevalent in the Telugu country in the 7th Century A.D. and closely resemble those of the Vishnukundin records. The inscription begins by praising Buddha, who is deemed unconquerable by Mara's army. Following this, it introduces Mularaja, who is celebrated for his widespread fame earned through numerous victorious battles. The prose then commences with an invocation of blessings, mentioning Prithivi-sri-Mularaja issuing an order from the capital, Gunapasapura. The subsequent lines delve into a detailed description of King Prithivi-Sri-Mularaja, emphasizing his lineage as the son of Prabhakara-maharaja. He is depicted as a ruler who accrued merit by revering deva-deities, dvija-scholars, and guru-spiritual mentors, adorning all directions with his renown. Prithivi-Sri-Mularaja is lauded for upholding varnasrama-dharma (the social and religious order) and triumphing in battles featuring formidable chaturddantas- elephants, indicating his martial prowess. He is revered as a dharmavijayi (one who triumphs through righteousness) and described as a paramount figure in both spiritual and ruling spheres, referred to as a parama-brahmanya and parama-mahesvara. The inscription then proceeds with Prithivi-Sri-Mularaja's decree to the elders of Talupaka-vishaya, led by the Rashtrakutas. He grants the village of Kattuchervul, along with its surrounding villages: Konralagganru, Pariyaparu, and Trupparu, to his esteemed son Harivarmaraja, acknowledged for his achievements in various battlefields. Harivarmaraja, with his father's consent, exempts the village from taxes to meet the requirements of Chatushpratyayas and, in turn, endows it to support the Bhikshu-samgha, the community of Buddhist monks residing in the grand monastery (maha-vihara) he constructed at Gunapasapura. The chatushpratyayas (four needs) include chivara (clothing), pindapata (food), sayanasana (bed) and bheshaja (medicine). This grant is intended for the current and future Bhikshu-samgha members arriving from all directions, either for pilgrimages or permanent residence. It also includes a directive for all kings to safeguard this endowment, followed by customary verses invoking blessings and perpetuity for the grant. The conclusion emphasizes the enduring nature of this grant, symbolically stating that it would endure as long as the moon and stars exist. Additionally, the mention of Tambraparni likely signifies Ceylon (Sri Lanka), where Theravada Buddhists originated and settled within the Ikshvaku kingdom, eventually falling under the rule of the Vishnukundins. Harivarmaraja, stationed in Tambraparni, likely honored this tradition or association with the Ceylonese Buddhists by making the grant to the maha-vihara. Overall, the narrative subtly emphasizes the support extended to monks by King Harivarmaraja through the allocation of medicines. This highlights the crucial role medicine played among the requisites dedicated to the welfare of the Buddhist monks residing in the monastery. In conclusion, it exemplifies the central role of healthcare within the broader context of community welfare and the support offered to those in need, reflecting the values of compassion and service prevalent in the society of that period.
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Source Location: This copper-plate inscription was found in the West Godavari district of Andhra Pradesh.
Description: The inscription begins by praising Sri Prithivi-Maharaja of Pishtapura as a highly pious ruler from the Kasyapa gotra, who has conquered neighboring territories and gained fame through his victorious military campaigns. He is the son of Vikramendra, who surpassed even Indra in prosperity, and the grandson of Maharaja Ranadurjaya, known for his brilliance. Sri Prithivi-Maharaja commands all the kutumbins gathered in Tandivada in Pagunara-vishaya to grant the village as an agrahara to Bhavasarman, a scholar of the Chhandoga School and descendant of a lineage deeply rooted in Vedic knowledge and scholarly pursuits. Bhavasarman is a diligent student who has mastered three thousand sciences and authored twenty commentaries. He resides in Kodamanchi and is dedicated to worshipping gods, ancestors, and humanity, having purified his body through sacred ablutions and his intellect through the study of vēda, vēdāṁga, nyāya, upaniṣada, and yōga. He is the son of Prithivisarman, a scholarly figure renowned for his teaching, learning, and generous offerings in sacrificial rituals, and the grandson of Vishnusarman, whose mind was purified through a rigorous performance of rituals and deep knowledge of scriptures. The inscription concludes by emphasizing the legal protection of this grant, ensuring that no one may obstruct it. It records that the grant was made in the 46th year of Sri Prithivi-Maharaja's prosperous reign, specifically on the full moon day of Karttika. Ramalepura-raja is noted as the executor entrusted with carrying out the decree granting the village to Bhavasarman.
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Source Location: These Copperplates were found in Kollipara village in Andhra Pradesh.
Description: These Copperplates were found in Kollipara village in Andhra Pradesh and belong to the reign of King Arikesari I of the Chalukyas of Vemulavada. The Kollipara plates, the earliest of the inscriptions of this family, register the grant (Vidyadana) by King Arikesari I, son of Vinayaditya-Yuddhamalla of the Chalukya family to Mugdhasivacharya, a disciple of Sadyassivachaiya of the Ankuta gurukula of the grama of Belmoga in Ramadu vishaya. It narrates six generations of this family as Satyasraya, Prithivipati, Maharaja, Rajaditya, Vinayaditya Yuddhamalla, and Arikesari successively. Vinayaditya-Yuddhamalla, the father of the donor king Arikesari is stated to have been a great conqueror and was served by the kings of several countries. The language used in these copper plates is Sanskrit and the script is Telugu-Kannada. It mentions the grant to Mugdhasivacarya by King Arikesari son of Vinayaditya Yuddhamallathe of the Chalukya family. King Arikesari was an expert in Gajatantra (science on elephants) and also skilled in vaidyaśāstra (the science of medicine), with proficiency in grammar and law.
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Source Location: The copperplates were found in Pithapuram in the Kakinada district of Andhra Pradesh.
Description: These are a set of nine copper plates engraved on both sides, while the first and last plates are engraved only on the inner sides. The inscription belongs to the reign of King Virachodadeva of the Chola Dynasty. It records the grant of 544 shares of land, made by the King to 536 Brahmanas, who are engaged in performing the six duties. The inscription contains the vast list of Donees i.e., the names of the 536 Brahmanas along with their gotra. The land grant includes 3 villages: namely village Malavelli with its 12 hamlets, village Ponnatorra, and the village Alami in the Uttaravarusa district. These villages were converted into a well-established Agrahara, which was named Virachodachaturvedimangala and was exempted from all the taxes and was granted to the Brahmanas. A detailed description of the boundaries of the villages is also mentioned. Among the shares, one share was assigned to the person who expounds grammar, each share to the expounder of Vedanta, the teacher of Rigveda, Yajurveda, and Puranas and one to the physician, one to the barber, one to the Poison doctor and one to the Astrologer. In total, twelve shares were for the maintenance of the office and seven shares were for the Deities in the village.
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Source Location: The inscription was found on the stonewall of the Bhavanarayanaswamy temple in the Bapatla district of Andhra Pradesh.
Description: The inscription was found on the north and south side stonewalls of the Bhavanarayanaswamy temple in Bapatla, Andhra Pradesh. The inscription reveals the gift of Perpetual lamps to the deity Bhavanarayanaswamy by Anantabhatta, son of Vaidya (Physician) Suryadevapandita, grandson of Nagadeva, great-grandson of Surya who belonged to the family of Perumanambi during 1151-1154 CE. The inscription mentions the greatness of Suryadevapandita, who was well-versed in the science of medicine and famous for his expertise.
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Source Location: This inscription was found on the north wall, between the fifth and sixth pillars at Bhimeswara Swamy temple of Lord Siva lies in the Draksharamam of East Godavari district, Andhra Pradesh.
Description: This Inscription delivers information about the King Rajaraja II. During the Chola king's reign, there was a minister named Suraya who held a prominent position in the community of Kantapu. It seems that Minister Suraya had donated a garden to the God Bhimeswara of Draksharama. It is said that the donor Suraya Mantri is a medicine expert and was also known as Parahitaparatantra. The term "parahita" was used in the Andhra region to refer to doctors who dedicated their lives to treating all living things with kindness. This adjective may have only been used in this sense in this instance. Apart from the adjective ‘learned physician’, the epithet ‘parahitaparatantra’, bestows upon him a unique reputation and status, qualifying him for the particular meaning.
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Source Location: This inscription is found in the forest area of the Koturpalli village, Nellore district.
Description: The inscription belongs to the reign of Errasiddi Choda Maharaja of the Nellore district, while Maha Samantha (Feudatory King) Narapa Sahini Bhimanayakudu was working under him. The inscription contains praises for King Errasiddi. Bhimanayakudu has a guru named Srikarakantha Kesayyagaru who was a proficient yōga teacher and mastered Astangayōga - the group of eight spiritual powers: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi.
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Source Location: This inscription is engraved on the Nandi pillar near Anjaneya Temple at Mittakandala, Andhra Pradesh.
Description: The inscription engraved on the Nandi pillar close to the Anjaneya Temple in Mittakandala, Andhra Pradesh, documents Aghōrasivācārya, who embodied the attributes of prāṇā, yāma pratyāhāra, dhyāna, dhāruṇa, mauna, anuṣṭāna and japa. Evidently, Aghōrasivācārya displayed a notable proficiency in the practice of yōga.
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Source Location: This inscription is engraved on the four faces of one among two pillars situated on the right, in front of the gopura of the Nagesvara temple at Chebrolu.
Description: The inscription belongs to the reign of the Kakatiya dynasty King Ganapati Deva and is engraved on the four faces of one among two pillars situated on the right, in front of the gopura of the Nagesvara temple at Chebrolu village, Guntur. The inscription contains the ancestral history of King Ganapati (titled Chhalamattiganda), who holds roots from Raghuvamsa (the family of Raghus, in which Lord Ramachandra was born). Jaya (Jayana) was the chief of the elephant troop, a leader among the Vedic scholars, a great poet, and a favorite of King Ganapati. In the Saka year 1135 (1213 AD), in the month of Chaitra, in the cyclic year Srimukha, King Ganapati granted the city named Tamrapuri (present name Chebrolu) to Jaya. He repaired and whitewashed all the temples in the city and placed golden pinnacles on them. He covered the image of Tarakarati (Kumarasvamin) with gold and supplied gold, silver, copper, and brass vessels for worship. He built maṇḍapas for the god Kumarasvamin, for Sani (Saturn), a three-storeyed gopura, and set up the Linga (Kaduvittesvara) in Mulasthana and surrounded Tamranagari with a wall surmounted by towers. The Telugu portion of the inscription consists of a list of the villages and shares which were the property of the temples at Chebrolu and the persons who had granted lamps to the temples. The majority of shares belonged to the temple of Kumarasvamin. Among the vast list of shares mentioned for the temple of Ananta-Jina – 2 kha of share was given to the Doctor, 5kha to the Pujaris, 12 kha to the 14 Brahmins, 14 kha to the superintendent of edicts and the emperor of Poets and 2 Kha each to the accountant, dancing master, singers, who blow a trumpet, who beat the drums, the garland maker, the washerman, the potter, the blacksmith, the mason, the washerman, etc.
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Source Location: The inscription was found in the stone wall of Sri Saumyanatha Swamy temple in Nandalur village in the Annamayya district of Andhra Pradesh.
Description: This is a valuable record in the sequences of medical history which was documented on the stone wall of Saumyanathasvami temple in Nandalur village in Annamayya district. It is on the 5th tier of the north base, the north and west walls of the same hall and the north wall of the central shrine. It belongs to King Rajendra- Chola III (Virarajendra Choladeva of Chola dynasty), year 13, 1257 -58 A.D. The inscription is dated to Saka 1179, Pingala, Mesha Sankranti. It is written in three languages, the first part is in Sanskrit; the next comprising mostly of the names of the donee’s with the number of their shares of land is in Telugu but in Grantha alphabet like the first Part, and the last portion of about 20 lines, giving the main gist of the record is in Tamil. Along with donations and other issues, it has a record on epidemic disease. As per the inscription the Brahmanas of Peruhgandura village had some lands from earlier days but they left the place due to famine. When they returned, they found their villages and lands were already supplanted by the Vellalas (agriculturists). It is said that the Vellalas had deserted their own village Inbrolu due to the epidemic Marii jvara (plague) and came to occupy the lands of Brahmanas and the Brahmanas lost their lands and income. The feudatory chief Manumasiddhi, to whom the Brahmanas appealed, restored the lands.
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Source Location: The inscription was found with Nandi carved on the top of the pillar, in Malkapuram village at Eluru district of Andhra Pradesh.
Description: This inscription was inscribed on a huge single granite pillar with a Nandi (a divine bull) carved on the top of the pillar and is famously known as Nandi pillar inscription or Malkapur inscription. The inscription was found in a field opposite to an old ruined temple of Malkapuram village. The majority of the text is in Sanskrit language and Telugu script, and gives a detailed account of the Kakatiya family and the foundation and succession of the Golaki-Matha (house of an ascetic) of the Saivas. The inscription refers to the grant of two villages called Mandaram and Velagapudi on Friday, the eight-day of a black fortnight of Chaitra month of Durmati year of saka 1183(1261 AD), one village was donated by the Kaktiya king Ganaptideva and the second by his daughter Rudramadevi to Visvesvara Sivacharya of Golakimatha. Visvesvara Siva established the temple of Visvesvara, a Sanskrit College, a Matha for Saivas, a choultry for feeding people, a general and a maternity hospital and he donated 2 Putti (40 acres) of land for the maintenance of the General Hospital and Maternity hospital and 40 acres of land for the physicians.
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Source Location: This copperplate inscription was found in the Visakhapatnam district of Andhra Pradesh.
Description: This set of 7 copper plates measuring 26.7 cm by 14 cm was found in found in the Visakhapatnam district of Andhra Pradesh. The language is Telugu-Kannada characters from the latter half of the 13th century. It records a grant made during the reign of Vira-Rudranripati of the Kakatiya kingdom in the 13th century. It describes the grant of the village of Uttaresvara by Rudradeva to his preceptor Viddhanacharya. The grant includes additional land in other villages like Dachapalli and Puluparru. It mentions the date as on lunar eclipse on February 25, 1290 AD, indicating the probable date of the grant. This inscription provides valuable insights into the socio-political and religious dynamics of the Kakatiya kingdom during the 13th century. It sheds light on the administrative practices, land grants, and patronage of learning and religion during that period. Viddhanacharya is the primary recipient of the grant of the village of Uttaresvara from Rudradeva, the ruler of the Kakatiya kingdom. This grant underscores Viddhanacharya's stature and influence within the society of that time. He is depicted as a respected preceptor (guru) and a scholar of great eminence. He is described as instrumental in shaping the intellectual and spiritual landscape of the era. His deep knowledge and erudition are acknowledged throughout the inscription. Viddhanacharya is not only a scholar but also a patron of learning and religion. He is portrayed as actively promoting education, religious rites, and charitable acts. His contributions to religious and scholarly activities are lauded, indicating his significant role in fostering cultural and intellectual pursuits. He was well-versed in the Veda, Saira agamas, yōga, tantra and mantra. The inscription also compares Yōgacharya Viddhana to divine entities such as Lord Shiva, emphasizing his extraordinary qualities and spiritual significance. This comparison elevates his stature to that of a divine or semi-divine being, underscoring his revered status in the society of that time. Viddhanacharya's literary contributions, particularly his work titled "Prameyacharchamrita," are praised in the inscription. His writings are portrayed as transformative, capable of bestowing wisdom upon even the most ignorant individuals. This highlights his enduring influence as a thinker and writer. Viddhanacharya emerges as a central figure in the inscription, embodying the ideals of scholarship, piety, and philanthropy. His role as a preceptor, scholar, and yōga patron underscores his profound impact on the cultural, intellectual, and religious fabric of the Kakatiya kingdom during the 13th century.
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Source Location: This Stone inscription was engraved on a pillar in the maṇḍapa at the entrance of the Ksheerarameswara temple in Palakollu village, West Godavari district of Andhra Pradesh.
Description: This inscription was found in Kshirarameswara Anjaneya swami temple in Palakollu village, west Godavari district of Andhra Pradesh. It records the gift of perpetual lamps to God Kshirarameswara by learned Physician Vasudeva, who specializes in Asvavaidya (treatment of horses). Vasudeva belonged to Atreya gotra and was the son of Ananta pandita. The grant was made on Friday, in the month of Jyeshta of Saka year 1222.
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Source Location: This set of four copper plates is engraved on both sides, the last being engraved on its inner side only. It was found by the Collector of Godavari District in Andhra Pradesh.
Description: This set of four copper plates is engraved on both sides, the last being engraved on its inner side only. The language is Sanskrit and the script is Telugu. It was founded by the Collector of Godavari District in 1913 AD. The main object of this inscription is to record the grant of Akkalapundi village to Parahitacharya by King Singaya-Nayaka. Parahitacharya, the physician in the royal court was a great favorite of King Kunaya-Singa, and the king lavishly bestowed presents on him. In the Saka year 1290 (1368 AD), in the month of Bhadrapada, on the occasion of an auspicious solar eclipse, Singaya-nayaka granted the village of Akkalapundi, to the virtuous Parahitacharya, changing its name into Mummadi-Singavaram in the presence of God Runamukthinatha. Parahitacharya, retaining half of the village for himself, bestowed the other half upon ten Brahmanas of the Yajurveda. The current record mentions the details of three generations of Parahitacharya. Parahita is the holy and popular doctor, the abode of all good qualities. He belongs to Atreya Gotra and rendered assistance in many ways to persons who sought his protection. His wife was Uma and they had a son named Ramanatha, the foremost among physicians. The great physician Ramanatha was compared to Atri (the lord of sages) for his expertise in treating all diseases pertaining to demons, gods, and men. Ramanatha and his wife Ayitambika had three glorious sons. The eldest son was Parahita, the second was named Devayarya, and the third was Kalanatha. Parahita was erudite in Yajur-Veda and Ayurveda and taught the same to his students. Devayarya was highly famous for his proficiency in Ayurveda and was compared to Lord Dhanwantari for his competence. The illustrious Kalanatha was the chief of physicians who had great compassion toward all beings.
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Source Location: These Copperplates were found in the Brahmanakraka village in Nellore District.
Description: These copper plates were discovered while excavating the Brahmanakraka village near Kavali, which is the headquarters of the Deputy Collector in the Spsr Nellore district of Andhra Pradesh. This inscription was composed by Sri Pochana Suri. The inscription is engraved on five copper plates containing 216 lines and measures 32 cm in length and 20.2 cm in width. It states about the courage of Harihara who was born to King Sri Virabukka. Harihara ascended the throne on Saka 1298 or 1376 i.e., Sakaashta Nanda Dinakrit. King Harihara divided the Kraku (renamed as Sri Bukkarayapuram) village into 64 portions/ amsa and gave 23 ½ parts were given to 24 Brahmanas belonging to Rigveda, 36 ½ parts were given to Brahmanas belonging to Yajurveda. Two parts were given to two Brahmanas belonging to Samaveda. Two parts were given to village gods’ viz., Kesavasvami and Ramesvara. It mentions a Brahmin named Srigiri, son of Srivallabha belonging to Srivatsa Gotra who is well-versed in Ayurveda and Yajurveda and received a one-part/amsa.
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Source Location: This copperplate inscription was found by a workman while excavating some earth in an old site in the village of Vanapalli in the East Godavari district of Andhra Pradesh.
Description: This set of 3 copper-plate inscriptions was found in an old site in the village of Vanapalli in East Godavari district of Andhra Pradesh. The plates record a grant by a member of the Reddi dynasty of Kondavidu, a hill fort in the Narasaravupeta taluka of the Kistna district. The inscription opens with invocations of Vishnu in his Boar-incarnation, Ganapati, and the moon on the head of Siva. King Prola and King Vema are praised for their virtues and accomplishments. King Prola is noted for being the protector of the earth and the father of King Vema, who continued his father's legacy of righteousness and generosity. King Annamayya and King Annaveyka are celebrated for their valor, generosity, and governance. King Annamayya, renowned for his unmatched valor and governance, was dedicated to fulfilling the charitable practices prescribed by Hemadri. Hemadri's teachings and principles guided the king in his acts of generosity and righteousness, ensuring that his rule was not only marked by conquest but also by benevolence towards Brahmins and the welfare of his subjects. Hemadri's influence underscored King Annamayya's commitment to upholding dharma (righteousness) and ensuring the prosperity of his kingdom through virtuous actions. Hemadri, the author of the Danakhanda of the ChaturvargaChintamani and also the commentary on Ashtanga Hridya, written by Vagbhata, titled AyurvedaRasayana, was the minister of the two Yadava kings Mahadeva and Ramachandra. Thus, Hemadri emerged as a significant figure in shaping the ethical framework and charitable practices observed during King Annamayya's reign. His brother, King Annaveyka, continued this legacy, setting standards of virtue and earning the admiration of his subjects. Further, the village Immadilahka is granted to the scholar Immadindra by King Annaveyka. The granting of Immadilahka is marked as a significant event in the Saka year 1300, on a sacred day dedicated to Shiva, highlighting the king's piety and generosity towards learned individuals. The boundaries of Immadilahka village are defined: pipal trees (Ashwattha- Ficus religiosa L.) in the east, a line from Prakhya village to Muggullasanda's house in the south, the Gautami River in the west, and a banyan tree (Vata- Ficus benghalensis L.) in Konduri and Kondepundi to the north.
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Source Location: The Copperplates were found in the Ponnupalli village of Andhra Pradesh.
Description: Ponnupalli copper plate inscription–1 reveals the donation of Ponnupalli village by the King Peddakomati Vemareddy to Bhāskaracārya on the solar eclipse in the Pauṣa month of Tarana year Śaka 1326, (1404 AD). Ponnupalli village lies on the southern bank of river Krishna in Andhra Pradesh. The donee Bhāskaracārya belongs to the parahita tradition. A brief note in the inscription mentions that Bhāskaracārya was praised by the king as Dhanvantari of the Earth (bhūloka dhanvantari) and as a prince among scholarly physicians. The Ponnupalli grant 2 is dated to the solar eclipse in the Aswayuja month of Sarvadhari year, śaka 1330 (1408 AD). It records the gift of a village, Ponnupalli, situated on the bank of Krishna in the Velanandu and Divi region of Trilinga, Andhra Pradesh. The village was donated by the King Pedakomati Vema to Singanarya, son of Villayarya, a great physician and learned scholar of the eight branches of Ayurveda and other sciences like Patañjalimahābhāṣya, Purva, and Uttara Mimāmsa, etc. Singanarya belonging to Kasyapagotra, was a quiet man and a devotee of Siva.
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Source Location: This copperplate inscription was found at Dandapalle village of Chittoor district in Andhra Pradesh.
Description: This set of 5 copperplates was found in Dandapalle village of Chittoor district in Andhra Pradesh. It belongs to the time of King Vijaya Bhupati of the Vijayanagara Empire during the Saka year 1332. It mentions the lineage of the widely renowned and highly esteemed King Krishna Pandita. Bharadvaja, praised by founders of families like Vasishtha, is the progenitor of the lineage of Krishna-Pandita, famed in the Yajur-Veda. His wise and fortunate younger brother, Annadata, prospers, aptly named for his generosity in feeding the needy day and night. These elder and younger brothers, serving the renowned king Vijaya-Bhupati, are likened to the celestial twins, the Ashvinikumaras. The AshwiniKumaras are considered the physicians of the gods and are devas of Ayurvedic medicine who learned Ayurveda from Daksha Prajapati. It mentions that the wise, wealthy, virtuous, and discerning Krishna Pandita gifted the agrahara, adorned by the described tank, to the Brahmanas with the king's permission. The boundary of Abhinava Vijaya-Bukkaraya-Samudra is meticulously marked by a series of stones and inscriptions, delineating its limits with natural and man-made landmarks. Starting at the south-east corner of the fields, a stone is set up to the west of the hunise mara (tamarind trees- Tamarindus indica L.) near the north outlet of the tank. Moving eastward, another stone is placed north of a tamarind tree, followed by a stone in the northeast corner, also north of another hunise mara (tamarind trees- Tamarindus indica L.). A boulder with engraved letters stands east, leading to a stone under a hunise mara (tamarind trees- Tamarindus indica L.) that marks the boundary between two regions, possibly Talakupte. From this point, the boundary turns towards Talakupte with a stone set up to the southwest of the area. Proceeding eastward, stones are positioned north of an aalada mara (banyan tree- Ficus benghalensis L.) and at a hunise mara (tamarind trees- Tamarindus indica L.) to the east. The boundary then extends to the belada mara (Bel tree- Bilva- Aegle marmelos (L.) Corrêa) at the eastern outlet of the tank and below a Tuggila mara (Sirisha tree- Albizia lebbeck (L.) Benth.). Further east, a rock stands with an inscription engraved on a black stone, followed by a stone at a hunise mara (tamarind trees- Tamarindus indica L.) on the boundary between Talakupte and Arasapoyahalli. Moving south-east, the boundary is marked by a stone to the north of an ant-hill at the Taare mara (Vibhitaki- Terminalia bellirica (Gaertn.) Roxb.) on the south bank of the stream, north of Kudanahalli. Another stone is placed east of a rock west of Kudanahalli, with an inscription on the rock itself. Continuing towards Tirumale, stones are strategically set to the east and west of hunise mara (tamarind trees- Tamarindus indica L.) along the road, marking the boundary through this region. The boundary proceeds westward with stones placed by various trees, including a wild Mangosteen- (Vrikshamla- Garcinia mangostana L.), and a waved-leaved fig- (Ficus religiosa L.). An inscription on a rock along the road to Tirumale further marks the boundary, followed by stones to the south of hunise mara (tamarind trees- Tamarindus indica L.) and at the ant-hill of an aalada mara (banyan tree- Ficus benghalensis L.). The path then continues south with inscriptions on boulders and stones set up at ant-hills of Tuggila mara (Sirisha tree- Albizia lebbeck (L.) Benth.) and other boulders, leading to the final marker at the boundary limit of the fields of Kaganiyahalli. This comprehensive and detailed boundary description highlights the precise and methodical approach used in ancient times to demarcate land, utilizing natural landmarks and inscribed stones to establish clear and enduring boundaries.
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Source Location: The copperplates were found in Annavaram in Andhra Pradesh.
Description: The copperplate inscription dated to 1423 A. D. (some consider 1428) reveals the grant of a village Kaluvacheru (currently named Annavaramu) in Andhra Pradesh by the Queen Ananthalayambika of the King Veerabadhra Reddy of the Kondavidu dynasty to the physician Parahitacharya, son of Kalanathabhatta. He was a member of the sixth generation of the Parahitha family of physicians and surgeons. Inscription includes the family details and the medical services rendered by the family members. Parahitha, a member of the third generation of the family, once relieved a cobra suffering from pain, due to the stuck-up of a long bone of a frog in its throat. In honor of his act of kindness to the poisonous cobra, his family was honored with the honorific name Parahitha (Para-others, hita- wellbeing). The treatment for snake bites or scorpion bites was called Parahithavidhi or Vishavaidya. These physicians are considered renowned scholars in various other sciences and the best physicians to treat snakebites. These physicians do the treatment free of cost and believe that the treatment would become ineffective if any remuneration is taken. The science of this branch of medicine was known as Parahithacaranavidya and physicians were called Parahithas or Lokopakaras.
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Source Location: This inscription was found at the entrance into the inner prakara of Bhimeswara Swamy temple in the Draksharamam of East Godavari district, Andhra Pradesh.
Description: This inscription belongs to the reign of the Vijayanagara Empire. It mentions about the donation of land to Draksarama's god Bhimesvara by Annaya Pandita. Vaidya Annaya Pandita was well known as Vaidyendra (the King of Physicians). He was the son of Keśavācārya of Gautamagotra.
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Source Location: This inscription was found in the deserted temple in the fort of Kondavidu in Palnadu district. This site is located 25 km west of the city of Guntur.
Description: This inscription was found in the deserted temple in the fort of Kondavidu in Palnadu district. This site is located 25 km west of the city of Guntur. This inscription is dated 1546 AD on the Jyesta month of Prabhava year and belongs to King Sadadivadevaraya of the Vijayanagara Empire. This inscription records the gift of land to several Pandits like Parahitapanditulu, Somapanditulu, Lakshmipanditulu, Asvavaidya Lakshmanapanditulu, Timmapanditulu. The title Pandita mainly was used for scholar-physician during this period. Parahitapanditulu is gifted with 13 khandrikas in Degalabetapundi. Land measuring 12½ khandrikas was gifted to Asvavaidya Lakshmanapanditulu (physician skilled in treating horses) in Pedaravuru. The last portion of the record mentions the donation of some land in some villages by Parahitapanditulu for Gopikavallabha of Kondavidu. The land given to both physicians seems to be considerably huge and suggests that they held a high position in society.
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Source Location: This inscription is engraved on a slab set up in front of the Bhairava temple near the Damala-cheruvu tank bund.
Description: This inscription is engraved on a slab set up in front of the Bhairava temple near the Damala-cheruvu tank bund of Anantarajupalle village in Prakasam district of Andhra Pradesh and belongs to King Pina Basuvaraja Devachoda. The grants are stated to have been made on the occasion of a solar eclipse in the year Vikriti, Ashada, Saka 1511, corresponding to 1589 A.D. This inscription records the renovation of the tank Damala-Cheruvu at Komaravolu, which is said to have been formerly built by the rasasiddhas (alchemists) and gone out of order by the King. It also registers the restoration as Sarvamanya, of the former grants of land under this tank to the temple and Brahmanas in addition to further grants of land made under another tank constructed by him after his name.
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Source Location: This inscription is found on a slab near the Siva temple in Ukkayapalli village in Andhra Pradesh.
Description: The inscription was discovered on a slab adjacent to the Siva temple in Bukkayapalli village, situated in the Kadapa district of Andhra Pradesh. This inscription belongs to the rule of the Vijayanagara Empire, and it is inscribed in Telugu language and script, spanning approximately 15 lines. This stone serves as an altar for the village deity Potaraju intended to ward off malevolent forces affecting the cattle. Although the specific period is not indicated, Potaraju is revered as a local deity during the Bonalu festival, alongside the goddess Mahakali.
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Source Location: This inscription is found on a slab set by the roadside in Obalam village in Andra Pradesh.
Description: This inscription is on a slab set by the roadside in Obalam village in Andra Pradesh. It mentions Sahadeva, a renowned Ayurvedic veterinary physician, and Tantripala, an alternate name for Sahadeva while living in disguise during his exile. The inscription highlights the use of mantras and kriya- treatments provided by Tantripala to cattle, echoing a commitment to care for them akin to Sahadeva's dedication in Viratapattana during his exile. The literal translation of the inscription goes like this: ‘Like Sahadeva, who was in exile in Viratapattana, I will also treat the cattle until the moon and the stars shine.’
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Source Location: This inscription is found on the Jambavanta stone on the roadside in Pottapi village in Andhra Pradesh.
Description: This inscription is etched on a Jambavanta stone along the roadside in Pothapi village, Kadapa district, Andhra Pradesh. It likely dates from the period after the 15th or 16th Century AD, during the rule of the Vijayanagara Empire. It elaborates on the mantra and kriya- treatment for safeguarding animals, attributed to Sahadeva, indicating his expertise in Veterinary science. The Pottapi inscription is presumed to predate the Yellaturu inscription.
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Source Location: This inscription is found on a stone by the roadside about one furlong from the Siva temple in Yellaturu, Andra Pradesh.
Description: This inscription, discovered on a roadside stone approximately one furlong from the Siva temple in Yellaturu village, Kadapa district, Andhra Pradesh, is inscribed in Telugu language and script. It likely dates back to the 15th to 16th Century AD, during the rule of Vijayanagara Empire. It appears to contain a tantric formula, possibly for healing cattle diseases. Within the inscription, a Telugu verse references the town of Virata and Sahadeva, one of the Pandavas. The inscription recounts that the veterinary treatments administered by Tantripala (Sahadeva's name in exile) to the cattle in the town of Virata were mirrored by the veterinary physicians of Yellaturu. Sahadeva, renowned among the Pancha Pandavas of the Mahabharatha, was celebrated for his mastery of cattle treatments. During the Mahabharata period, Nakula, author of the Ashva-chikitsa, was considered an equine expert, while Sahadeva was a specialist in cattle management.
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Source Location: The stone inscription was found in the Datsuru village of Nellore district in Andhra Pradesh.
Description: The inscription details treatments for cattle diseases and provides a recipe for preparing the medicine. The medicine included Maaredu (Bilva- Aegle marmelos), dondakura (Ivy gourd- Coccinia grandis), tillalu (Sesame- Sesamum indicum L.), buduma (Lemon cucumber- Trichosanthes dioica), aavaalu (mustard), uppu (salt), miriyalu (pepper), vellulli (garlic), kaalumadi (urine), bellam (jaggery), and puli majjiga (sour buttermilk). It was administered in a dosage of approximately one tube to the sick cattle. During a visit to the site, the team found that the inscription is submerged under the backwaters of the Khandleru reservoir. At Dachur/Datsuru village, it was reported that there are two inscriptions: one in the village temple and the other in the village center. The villagers perform a ritual where they offer prayers and pour water from 102 mud pots on the inscriptions to cure and prevent animal diseases. As part of this ritual, animals are made to cross a water line created by pouring water over the inscriptions to help treat their ailments.
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Source Location: This site is in Gridhrakuta (Rajgir Hills) in the Nalanda district of Bihar.
Description:
This site is situated in Gridhrakuta (Rajgir Hills) in Bihar. Rajagriha was a significant center for Buddhism, where Buddha spent many years of his ministry. Although he resided in various locations in Rajghir, his preferred retreat was Gridhrakuta. Nearby is Jīvaka Amravana, a mango garden given to Buddha and his followers by Jīvaka, the renowned physician and court doctor to King Bimbisara and King Ajatasatru of the Haryanka dynasty. Jīvaka transformed his extensive mango garden into a monastery for Buddha and his community. There is a notable incident where Devadatta, Buddha's cousin, rolled a large rock down a hill to harm Buddha. While the rock missed Buddha, it injured his foot. Jīvaka treated Buddha’s injury. Today, the site is marked by the remains of stone wall foundations and scattered pieces of stone.
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Source Location: This site is located in the Nalanda district in Bihar.
Description: <p>The excavation report on Nalanda, as chronicled by the renowned traveler and scholar Hiuen Tsang, offers valuable insights into the historical and architectural landscape of this ancient site. Hiuen Tsang not only describes the numerous monasteries and temples he encountered but also provides directional references, enabling us to understand their relative positions. One of the key observations made by Hiuen Tsang pertains to the monastic complex constructed by Buddhagupta, which he noted as being located to the south of the one built by his father, Sakraditya. Further east was the monastery of Tathagatagupta, and to the northeast of this establishment stood the monastery erected by Baladitya. Vajra's monastery was situated to the west of this arrangement. Later, an unnamed king from Central India added to this architectural marvel by erecting a grand monastery to the north and encircling the entire site with a towering wall, complete with a single gate. Hiuen Tsang's meticulous account also provides a lengthy list of additional monasteries and stupas within Nalanda. However, identifying these structures within the existing ruins remains a challenging task, largely due to the passage of six centuries since Hiuen Tsang's visit. During this time, new constructions and modifications would undoubtedly have altered the site's configuration. One of the most remarkable aspects of Hiuen Tsang's experience at Nalanda was the warm reception he received. He resided at the site for an extended period, immersing himself in the diverse courses of study offered there. These courses encompassed the teachings of both the Mahayana and Hinayana schools of Buddhism, as well as diverse subjects like Hetuvidya (logic), Sabda-vidya (grammar), Chikitsavidya (medicine), and even texts from the Brahmanical tradition, including the Atharvaveda. Hiuen Tsang's accounts of Nalanda hold medical significance by offering a glimpse into the integration of medical education with spirituality, the interdisciplinary nature of learning, ancient medical practices, and the cultural and historical context of healthcare in ancient India. This information contributes to a more holistic understanding of the medical knowledge and practices of the time, offering valuable insights for historians, archaeologists, and scholars of medical history.</p>
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Source Location: This site is located in the Kumrahar area in Patna, about 5 km east of Patna Railway Station.
Description:
The excavation site at Patna revealed the archaeological remains of the ancient city Pataliputra - the Eighty Pillared Hall and ārogyavihāra (Hospital-cum-monastery) at Kumrahar. The pillared hall belonged to the Mauryan period and was excavated by ASI in the years 1912-15, during which traces of 72 pillars were found. Later excavations by K.P. Jayaswal Research Institute, Patna, revealed the remaining 8 more pillars and four additional pillars of the entrance or porch. Brick structures, terracotta sealings of Arogya-vihara, and inscribed potsherds were excavated. The later excavations unearthed brick structures that belonged to the Gupta period. The plan of the exposed brick structure showed that there was one wing of apartments of unequal dimensions; the easternmost apartment approximately measured 20' X 10', and those further west were of the dimensions 21' 6" x 10', 10' 8" x 10' and 21' x l0'. This structure is identified as ārogyavihāra or hospital-cum-monastery as revealed by a terracotta seal discovered from the place with an inscription –‘ śrī ārogyavihāre bhikṣusaṃghasya’. The seal is oval-shaped, with the upper half having shapes of Bodhivriksha with conches on either side of the tree on the seal and the lower half with an inscription. The seal with the inscription ārogyavihāre and bhikṣusaṃgha confirms the assumption that it was a hospital-cum-monastery. The smaller rooms might have been living rooms, but the bigger ones are assumed to be prayer halls, dining halls, or halls for accommodating hospital beds. Buddhist monasteries are known to have maintained hospitals or sanatoriums, and this is the first seal to be discovered of a monastery-cum-sanatorium. Two important potsherds also have been found from the excavations. The first of these bears the inscription ‘(ā)rogyavihāre’ meaning ‘in the sanatorium-cum-monastery.’ The second has the inscription ‘(dha)nvantare:’ meaning ‘of Dhavantari.’ Dhanvantari might have been either the name or the title of the presiding physician of ārogyavihāra. From this, it was assumed that this structure was a hospital run by Dhanvantari, the famous physician of the Gupta period. Dhanvantari was the son of King Dhanwa and studied Ayurveda from Bharadwaja. He was one among the Navaratnas of the court of King Chandragupta Vikramaditya II. The Arogya-vihara at Patna or the monastery-cum-sanatorium at Kumrahar might be one of the two monasteries reported by Fa Hein in his accounts. Monastery-run hospitals for the monks and the public were not unusual during the Mauryan and Gupta periods.
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Source Location: The copperplate was found in the antechamber of monastery B at the well-known Buddhist site of Nalanda in 1921.
Description: The Copperplate was found in the antechamber of monastery B at the well-known Buddhist site of Nalanda in 1921, which has yielded many interesting antiques testifying to its past glory. The plate bears forty lines on the obverse and twenty-four on the reverse. The charter was issued by the devout worshipper of Buddha, the illustrious Dēvapāladēva, the son and successor of Dharmapāla, who is regarded to have been the most powerful of the Pāla kings of Bengal. Dēvapāladēva at the request of the illustrious Mahārāja Bālaputradēva, the King of Suvarṇṇadvīpa through a messenger “I have caused to be built a monastery at Nalandā” granted five villages, among them the four villages in the Rajagr̥iha vishaya were Nandivanāka, Maṇivāṭaka, Naṭikā and Hastigrāma, the one in the Gayā viśaya was called Pālāmaka of the Śrī Nagarabhukti (Patna Division) for the increase of merit and fame of his parents and himself for the sake of income toward the blessed Lord Buddha, the abode of all the leading virtues like the prañpāramitā, for the offerings, oblations, shelter, garments, alms beds, the requisites of the sick like medicines, etc., for various comforts of the revered bhikshus of the four quarters (comprising) the Bodhisattvas well versed in the tantras and the eight great holy personages for writing the Buddhist texts and for upkeep of this monastery when damaged.
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Source Location: The copperplate inscription was found in the Bhagalpur District of Bihar.
Description: The Copperplate inscription belongs to the reign of King Narayanapaladeva of the Pala Dynasty. It is a single copper plate inscription engraved on both sides in old Bengali script and the language is Sanskrit. The record contains the detailed genealogy and glory of Pala Kings, beginning from King Gopala to Narayanapaladeva. King Narayanapaladeva was the son of King Vigrahapaladeva and Queen Lajja. In the present charter, King Narayanapaladeva has addressed all his subordinates from Kings, Ministers, and officers to the employees of the lowest strata. The inscription records the grant of Village Makutika in the Kakshavishaya of Tirabhukti made in favor of Lord Shiva, installed in the Sahasra-ayatana temple founded by the King himself at Kalasapota. The village was granted for the maintenance, education, and medical treatment of the Pashupata monks by providing all the necessities like beds, seats, medicines, etc. The granted village was made a tax-free property and the charter was issued on the 9th day of Vaisakha during the King’s 17th regnal year (855-910 AD). The executor of the present grant was Bhatta Gurava and the engraver was Manghadasa.
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Source Location: This inscription was found in Ghosrawan village in the Nalanda district of Bihar.
Description: This inscription was found in Ghosrawan village in Nalanda district of Bihar. In the opening verses, the inscription glorifies Buddha, extolling his wisdom and compassion. It portrays him as a triumphant figure who discovered the truth and served as a bridge for those seeking liberation from worldly suffering. The Buddha's enlightenment under the Bodhi tree is highlighted, along with his victory over Mara, the personification of evil and ignorance. The inscription invokes blessings for the Buddha's protection over the entire universe. The inscription then shifts focus to Nagarahara, a renowned region known for its cultural significance. It introduces a noble family within Nagarahara, where Indragupta, a prominent figure, resides. Indragupta's son, Viradeva, is described as exceptionally gifted from a young age, displaying a deep interest in spiritual matters. Despite being born into a life of luxury, Viradeva forsakes worldly attachments to pursue the path of asceticism and follow the teachings of the Buddha. Viradeva's pursuit of spiritual knowledge is highlighted in these verses. He diligently studies the Vedas and reflects on sacred scriptures, eventually seeking guidance from the revered Sarvajnasanti. Under Sarvajnasanti's tutelage, Viradeva embraces asceticism, dedicating himself to a life of renunciation and meditation. His commitment to purity and virtue earns him widespread admiration, akin to the reverence accorded to the new moon in a dark age. Viradeva embarks on a pilgrimage to significant Buddhist sites, including the Mahabodhi temple and the Yasovarampura vihara. Upon returning to his homeland, he becomes instrumental in the governance of Nalanda, a renowned center of learning. As a patron of education and spirituality, Viradeva oversees the construction of viharas and chaityas, symbolizing his dedication to the propagation of wisdom and compassion. Viradeva's benevolent nature and virtuous qualities are celebrated in these verses. His mere presence is said to alleviate the anxieties of those in distress, surpassing even the healing powers of Dhanvantari, the god of medicine. This comparison of King Viradeva and Lord Dhanwantari highlights that through the teachings of Buddha, people of that era were aware of Dhanwantari as the god of Ayurveda. Viradeva's selflessness and determination to attain enlightenment are likened to the mythical Kalpataru, or wish-fulfilling tree, offering solace and guidance to all who seek it. The inscription concludes with an invocation of the eternal prosperity of Viradeva and his legacy. It prays for the attainment of wisdom by all who come into contact with his teachings and contributions. Viradeva's fame is likened to the enduring elements of nature, symbolizing its timeless and universal significance in the world.
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Source Location: This inscription is affixed to the wall of a small shrine under the Akshaya-vata at Gaya district of Bihar.
Description: This fragmentary inscription was affixed to the wall of a small shrine under the Akshaya-vata recording the erection of Prapitamahesvara and Vatesa temples in the Gaya district of Bihar state belonging to King Vigrahapala of the Pala dynasty. It refers to the fifth year of the reign of King Vigrahapala probably as the date of record or of the completion of the Prapitamahesvara temple. While concluding the stanza it states that the prasasti was composed by Vaidya Dharmapani who was a friend or sub-ordinate of Visvaditya.
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Source Location: These plates were unearthed by a Chamar cultivator in a field near the village of Don Buzurg situated to the north of Mairwa Railway Station in Bihar.
Description: A Chamar cultivator discovered these plates in a field near the village of Don Buzurg, located to the north of Mairwa Railway Station in Bihar. The plates are attributed to King Govindachandra of the Gahadavala dynasty. They are inscribed on one side only and have dimensions of 14 1/4 by 10 7/8 and 14 1/4 by 10 7/8, respectively. Originally, both plates were joined together by a circular ring passing through the upper part of plate II and the lower part of plate I. The inscriptions contain records about the victorious and illustrious King Govindachandradeva, whose authority is revered by all the surrounding kings. Having established his dominance over Kanyabuja through his strength, King Govindachandra issues orders, information, and commands to all the people residing in this village, situated amidst Vadagrama in the district of Alapa. This includes the outlying hamlets and corners but excludes areas already designated for gods, Brahmanas, fortifications, and various officials such as kings, queens, crown princesses, ministers, preceptors, doorkeepers, generals, treasurers, record-keepers, bhiṣag (physicians), astrologers, chamberlains, messengers, and officers.
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Source Location: The inscription was found on a stone in the small shrine of Narsimha, in the courtyard of the Vishnupada temple at Gaya of Bihar.
Description: The inscription was found on a stone in the small shrine of Narsimha, in the courtyard of the Vishnupada temple at Gaya of Bihar. The inscription belongs to the reign of King Nayapala of the Pala dynasty. The record contains 15 lines of writing in Siddham script (a medieval Brahmic abudiga writing derived from the Gupta script) and the language is Sanskrit. The inscription contains the details of King Paritosha and Sudraka who were the grandfather and father of King Visvarupa (Visvaditya) respectively. It also contains praises about King Visvarupa and mainly records the erection of the temple of Gadadhara (Vishnu) and other unspecified shrines that he built at Gaya. It is written that the construction of the Temple of Gadadhara was completed in the 15th year of King Nayapala’s reign. The prashasti (eulogy) was composed by Vaidya Sri Vajrapani with due respect for his King Visvarupa and was written by Sarvananda, who was an expert artisan.
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Source Location: The inscription was found on a stone slab fixed in the right gateway of the Kṛṣṇa-dvārikā temple in Gayā town of Bihar.
Description: The inscription was found on a stone slab fixed in the right gateway of the Kṛṣṇa-dvārikā temple in Gayā town of Bihar state. It consists of 18 lines of writing in the Sanskrit language and belongs to the reign of the Pala dynasty King Naya-Pala Deva. The inscription is a prasasti describing the erection of a temple to Lord Janārdana by a Gayā Brahmin named Visvāditya, the grandson of Paritosa and son of Cudraka. They belong to a low-class Brahmin family who assists in the offering of piṇḍas. The prasasti was composed by Sahadēva, who was also a vāji-vaidya or veterinary physician. The engraving was done by the artisan Saṭṭa-Sōma son of Adhipa-Sōma.
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Source Location: This Stone slab inscription was originally found fixed on top of the compound wall outside the river gateway of the Gandharvesvara (Gandheshwar) temple in Sirpur village, Mahasamund district, Chhattisgarh (78 km from Raipur).
Description: This inscription was originally found fixed on top of the compound wall outside the river gateway of the Gandharvesvara temple at Sirpur village of Chhattisgarh, belonging to the reign of King Maha Sivagupta Balarjuna of Panduvamshi dynasty of Dakshina Kosala, and it is preserved at the Mahant Ghasidas Memorial Museum in Raipur since 1957. It is one among the subjoined four inscriptions that were found in Sirpur. All of these inscriptions are fragmentary and written in the Siddhamatrika characters suggesting the year of origin- circa 730 AD. The language of these records is Sanskrit and they do not bear any date. The four inscriptions include the Gandharvesvara Temple Pillar Inscription of the time of Balarjuna, Two Buddhist Inscriptions of Mahasivagupta, and the Fragmentary Inscription of Sivagupta. This particular record is very mutilated with an indefinite portion of the upper part of the stone being cut off, the right side of the available part of the stone unevenly broken off and the upper and lower corners on the left side disappearing. The inscription commences with a brief interpretation of the characteristics of a sacred place, possibly a temple or matha, and its significance as a residence for tapasah, those practicing sense control (samyamanodyatanam), and meditation (dhyana-yōga). It further delves into philosophical and moral themes, emphasizing the transitory nature of worldly life, the inevitability of aging and suffering, and the importance of righteousness. The text encourages the pursuit of a virtuous and ascetic life, highlighting the need to detach from material wealth and act ethically. This section concludes with guidance on earning money through righteous means. The latter part of the inscription portrays the composer, Prasasti-kavi Krishnanandi who was the son of a renowned physician named Dévanandi, also a friend of the ruling King Sivagupta Balarjuna and previously known for composing another inscription for Sivagupta in Sirpur. This inscription also mentions an individual, whose name is not preserved, responsible for a pious work: Karmmani-samprayokta. It praises the god Vishamékshana, likely referring to Lord Shiva, and indicates that the inscription was engraved in the temple of Bhavabhédin (Siva) i.e. the Gandharvesvara temple by the silpin (artisan) Gonnasiva, who is probably the same individual responsible for a different inscription in the Lakshmanesvara temple in Sirpur. Despite its fragmentary nature and absence of a king’s name, the inscription is noteworthy for being a rare epigraphic piece of poetry centered on the theme of vairagya, karma, and other philosophical aspects. Though there are not many meticulous details about the Physician Devanandi, the symbolization of friendship between a vaidya and the king is remarkable, emphasizing the antecedent importance of healthcare.
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Source Location: This inscription was found on a black granite stone, Siva linga prominently standing in the center, lies about west of Koni village of the Bilaspur District in Chhattisgarh.
Description: The inscription was found on a stone in Koni village of Bilaspur District of Chhattisgarh. It belongs to the reign of King Prithvideva II ruler of Kalachuri of Ratnapura Dynasty. The record consists of twenty-eight lines of writing in Nagari script and the language is Sanskrit. The inscription is of eulogistic type and registers the donations and dedications made by the King. The object is to record the construction of a five-shrine temple of Shiva by Purushottama (a minister under Prithvi Deva’s father and predecessor Ratnadeva II) and the grant of some land in honor of the gods installed in the temple. He also constructed many mathas and maṇḍapas, raised several groves, and excavated a deep tank at Ratnapura. The inscription was composed by the Kasala, who is skilled in the sciences of arms and various arts. He is said to be proficient in Hastyāyurvēda (Science of Elephants and Treatment). He had also mastered in agamas of Buddha and expert in poetic arts.
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Source Location: The rock edict inscription was found at Girnar of Junagadh district in Gujarat.
Description: The inscription belongs to the reign of King Asoka of the Maurya dynasty, the most influential ruler of early India. The second Rock Edict of Asoka provides valuable evidence regarding medical care in India. The inscription is available in Sanskrit language and Brahmi script. The inscription describes that King Asoka established two kinds of medical treatment - i) Medical treatment for men ii) Medical treatment for cattle. Wherever there were no herbs that were beneficial to men and beneficial to cattle, everywhere they were caused to be imported and planted, wherever there were no roots and fruits, everywhere they were caused to be imported and planted. King Asoka has taken care to offer treatment for the people and animals under his dominion. Digging and constructing wells for the cultivation of medicinal plants on roadsides served the dual purpose of providing shelters to travelers from sunlight and using them for medicinal use for men and beasts.
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Source Location: This copperplate inscription was found in Vallabhipur village in Bhavnagar district of Gujarat.
Description: This copperplate found in Valabhipura in the Bhavnagar district of Gujarat is currently being preserved in the British Museum, London. It is a single copperplate with verses in the Brahmi script and Sanskrit language belonging to the reign of Maharaja Sri Gruhasena of the Maitraka dynasty. This record was drafted by Skandabhata, the minister for peace and war, on one of the dark fortnights of Magha month in the Gupta-Valabhi year 246. In this Royal charter, King Guhasena addresses his officers concerned with the matter and grants libations of water to the congregation of the reverend Sakye monks belonging to the Hinayana sect who stay at the Monastery of Buddha near Valabhitala. The four villages of Valabhitala: Semipedravataka situated in Manumanji pravesya and Puppalarunkhari pravasya; Sangamanaka situated in Mandali dranga; Naddiya and Chossari situated in Detaka division are commanded to provide the glanapratyaya (requisites for the sick): food, clothing, beds, seats, diagnosis and medicines for the sick monks. This inscription applauds the illustrious Maharaja Sri Guhasena, the devout worshipper of Siva, who has triumphed victoriously in many battles and also by contending his subjects, bore the title Raja comfortably with its literal meaning. He is also praised for his splendorous demeanor, compared to the moon, Brihaspati, and Kubera respectively in beauty, stability, wisdom, and in riches. He also rejoices the hearts of the learned and his friends by granting them more wealth than they seek as it were delight incarnate of the whole wide world. To summarize, this inscription glorifies the ruler Guhasena, intertwining his achievements with mythical allusions, emphasizing his virtues and military conquests. It also subtly emphasizes his support extended to the monks by organizing the glanapratyaya: diagnosis, allocation of medicines, beds, water, food, and clothing for the sick at their abode. This highlights the crucial role medicine played among the requisites dedicated to the welfare of the Buddhist monks residing in the monastery.
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Source Location: The copperplate inscription was found in Botad district, Gujarat. It is about 88.5 km to the north of Bhavnagar and is a station on the Bhavnagar-Gondal Railway line.
Description: The Copperplate inscription was found in Botad district in Gujarat state. These are a set of two copper plates, available in the museum at Bhavnagar, Gujarat. This record consists of twenty-four and twenty-one lines of writing in Valabhi script and the language is Sanskrit. The inscription belongs to the reign of King Dhurvasena II (also known as Baladitya) ruler of the Maitraka dynasty. He was well-versed in matters of peace, war, reconciliation and mastered the sastras, grammar, and politics. The record contains the detailed eulogy of the Maitraka dynasty kings. The main object of the inscription is to record the grant of the village Bhasanta, situated on the way to Kalapaka in Saurashtra to a Brahmana / Sadhu, for providing clothes, food, utensils, bedding, trustworthy medical help (like medicines) to the mendicants residing in the vihara constructed by Gohaka and for the worship of Lord Buddha with proper materials, bath, Chandana, flowers, oil for lamps, for the repairs of any damage to the vihara. The record was dated on the 5th of Ashvina month, Krishnapaksha of Samvat 310, corresponding to AD 629.
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Source Location: These copperplates were discovered while digging on the road side at Ghumli village in Devbhumi Dwaraka district of Gujarat.
Description: This charter records a land grant. The grantee was a Samavedin Brahmana named Bhattasvamika, belonging to the Vatsa gotra and son of Kulachandra. The revenues of Dadhipadraka village were allocated to him to ensure he could perform customary scriptural sacrifices without worrying about his livelihood. Dadhipadraka village lay in the Pachhchatri district, also known as Pachhtardi, situated 6 miles west of Ghumli. It appears that Dadhipadraka may have been renamed Deolia, currently a village located 13 miles northeast of Ghumli. The boundaries of Dadhipadraka, as described, correspond to the modern village of Deolia. The river Varatu and the village Shedkai are to its east and north, likely the same as the historical river Varatroyi and village Sedhakhaika, respectively, mentioned in the grant. Bhillamala, the original residence of the grantee, is now identified as Bhinmal, situated 80 miles north of Patan and 40 miles east of Mt. Abu. The grant was made on the occasion of King Jaika II performing the Pushyasnana ceremony, a ritual recommended by ancient astrologers to kings to avert calamity and enhance prosperity for themselves and their realm. This bathing ritual involved inviting numerous deities and using water mixed with various medicinal and auspicious drugs. While it could be performed on any day when the moon was in the Pushya lunar mansion, the most auspicious time was considered to be the full moon day of the month of Pausha. King Jaika II likely chose the first Pausha month following his rise to power to perform this ceremony, possibly to mitigate any potential divine repercussions resulting from his ascension under contentious circumstances.
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Source Location: This inscription is carved on a smooth rock face in Tosham town in the Bhiwani district of Haryana.
Description: This Inscription was found carved on a smooth rock face in Tosham town in the Bhiwani district of Haryana state. It describes the achievements and contributions of Acharya Somatrata. Acharya Somatrata is credited with the construction of a reservoir intended for the use of a divine figure, possibly associated with the god Vishnu. The text also mentions his lineage, highlighting his connection to Yasastrata and his notable position as a respected Sātvata. Additionally, the text describes Acharya Somatrata as a teacher of the Yōga philosophy, a devotee of the Divine One (possibly a deity like Vishnu), and a member of the Gotama gotra. The mention of the Acharya's familial relationships, including being the son's son of Vishputrata, and his connection to other notable figures in his lineage, provides context to his background and standing in the community. Overall, the inscription appears to be a tribute to Acharya Somatrata, recognizing his accomplishments, knowledge of yōga, devotion, and family lineage.
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Source Location: This archaeological excavation site is in Pattanam in the Ernakulam district of Kerala.
Description: <p>The article titled "Evidences for Plant Utilization, Spice Trade and Paleo-environment from Peat Formation of Pattanam Archaeological Site" discusses the findings from the Pattanam village in the Ernakulam district of Kerala. The archaeological site in Pattanam has provided insights into the paleo-environment, plant utilization, and spice trade activities in the region, particularly during the Iron Age (BC 5 – 10th Century). The examination of peat samples at a depth of 320-325 cm revealed a diverse spectrum of Archaeobotanical specimens, including thorns (kantaka), seeds (beeja), fruits (phala), floral parts (pushpa), leaves (Patra), stems (prakanda), barks (twak), wood (kaashta), and plant resins (niryasa). These specimens represented various plant parts and were indicative of human-plant interactions and trade activities. The archaeobotanical specimens’ resembled plants such as Coconut (Narikela), Indian cotton tree (Shalmali), Indian coral tree (Paribhadra), Zanthoxylon sp. (Tejohva), and Gooseberry (Amalaki). The presence of macrobotanical specimens resembling Black pepper (Maricha), Cardamom (Ela), Clove (Lavanga), Sesame (Tila), and others suggested the ancient spice trade activity in the region as mentioned in ancient literature. Historical records and archaeological findings indicated that India exported items such as Malabar spices (e.g., black pepper, cardamom, ginger), bellium, lykion, nard (Jatamansi), Indian bay leaf (Tejapatra), pearls (mukta), gems (mani), glass (kacha), semiprecious-stone beads, textiles, teak, ivory (hasthidanta), medicinal herbs, and tortoise shells (kurmakapada). The archaeological excavations unearthed substantial quantities of black pepper at the Berenike site on the Red Sea Coast, emphasizing its significance as a high-profile commodity in ancient trade. Other botanical remains included rice (Shali), cardamom, frankincense, peat, bark, charcoal (mashi), leaves, roots, seeds, wood, and pulses. The Muziris port played a crucial role in the trade network, importing items like Realgar (Manahsila), Orpiment (Haratala), and Grains (Dhanya), while exporting Black pepper, Malabathron, Gangetic Nard, pearls, gems, silk, diamonds (Heeraka), sapphires (Neela), tortoise shells, ivory tusks, and ivory trimmings. Various botanical products were part of the trade, with black pepper being a prominent commodity. Frankincense, obtained from Commiphora myrrha (Bola), was another important product mentioned in Sangam and Classical texts. Excavations revealed a rich collection of botanical remains, including black pepper, breadfruit seed (Panasaka), grape pips, teak, coconut fronds, coconut shells, areca nut prop root base, bamboo pieces, and indeterminate wooden tissues. The layer of clay at a depth of 3m preserved these paleobotanical remains, providing valuable insights into the past environment and plant usage. In 2007 and 2008 archaeological field seasons Teak (Tectona grandis. L.f.) Anjili (Artocarpus hirsutus Lamk.), Punna (Calophyllum inophyllum. L), Kadukka (Terminalia chebula Retz.), and Karimaruthu/Thenmavu (Terminalia crinulata H.heyni ex Roth.) were identified. All the above-mentioned Archaeobotanical specimens are widely used medicinal herbs that are part of most of the Ayurvedic formulations and medicines. Overall, the archaeological findings at the Pattanam site contribute significantly to our understanding of ancient trade, spice utilization, and the paleo-environment in the region during the specified period.</p>
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Source Location: This copperplate inscription was found at Sreevallabha Temple in Thiruvalla village in Pathanamthitta district of Kerala.
Description: The Travancore Copperplates are considered as the ‘first book of Kerala.’ The current inscription is a huge collection of not less than forty-four copper plates belonging to the different dynasty Kings of different periods. The plates are numbered consecutively with numerical symbols engraved on the right margin of the first side of each plate. This set of copper plates originally belonged to the SriVallabha (Vishnu) temple at Thiruvalla, one of the thirteen divya desams in the MalaiNadu (Kerala). These plates were preserved in the Huzur Treasury of Thiruvalla for a long time but currently, they are within the custody of the Archaeology Department of Kerala. Among the 44 copper plates, more than 8 copperplates (1, 4, 6, 7, 16, 32, 34, 41, and a few more at the end) are missing. The copper plates are neatly engraved mostly in the Vatteluttu (vertical variety), and a few Grantha scripts and the language is Tamil. The inscription records the detailed description of various rituals performed at the temple as per Agama Sastra, food offerings, land donations made for the maintenance of the temple, for lighting the perpetual lamps, and for distribution of food. It also gives a detailed account of the names of the donees and their donations. The inscription indicates that the temple contained a Salai (the school) for teaching the Vedas, and Sastras, and also provided food and residence to the students. It also contained a theatre hall (Attattu maṇḍapam) where special plays and dramatic performances took place for each festival and the temple also served as a boarding house for travelers. The description of 4 shares of rice given to the Hospital (Aturasalai) in the record indicates a functioning hospital attached to the temple. Though the details of the hospital are not evident in the available copperplates, it is clear from the previous inscriptions like Thirmukkudal that temples of ancient times played the role of both hostels and hospital
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Source Location: This Sculpture is found in the Trikkur Mahadeva temple at Trikkur village in Thrissur district of Kerala.
Description: <p>Sculptures of the Ashwinikumaras and god Ganapati in yōga mudra are found in the Trikkur Mahadeva temple at Trikkur village in the Thrissur district of Kerala. This rock-cut temple, dating back to the 8th century AD, features an east-facing Sivalinga and a Garbhagriha entrance on the north side. In the Vishnu Sankalpa area, there are 16 pillars adorned with intricate carvings. Among them, one depicts Agastyathapas, while another shows a man observing through a telescope, situated in the Nandi Namaskara Maṇḍapam. The statue of Ashwinikumaras in the Namaskaramaṇḍapam and the stone trough connected to a large chain are noteworthy. The AshwiniKumaras are considered the physicians of the gods and are devas of Ayurvedic medicine who learned Ayurveda from Daksha Prajapati. Another sculpture of Ganapathi, with hands raised in Anjali mudra, and feet in Swastika pada adorns the eastern wall. The arrangement of dwarapalakas and other deities has been adjusted to fit the natural contours of the rock. The central linga is placed on a rectangular pedestal. Atop the rock, there is a perennial pond. Since 1966, this temple has been designated as a protected monument under the Department of Archaeology.</p>
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Source Location: Iranikulam Sree Mahadeva Temple located at Iranikulam village in Thrissur district of Kerala.
Description:
Airanikulam Mahadevan Kuzhur in Kakkilassery Village, commonly called Kakkulassery, houses a venerable temple with a rich history. Situated near the Chalakudipuzha River, it is said that Parasurama received a divine vision of Shiva while meditating on its banks, thus establishing a sacred connection. Despite being lost to obscurity for a significant period, the temple regained prominence when the Mrinmayalingam was discovered by children playing nearby, marked by the sight of blood. Initially restricted to men, a neighboring temple in the north was built to provide access for women, both honoring Shiva. Notably, the main idol of Parvati was vandalized, leaving only its base intact, alongside damages inflicted by thieves on idols of Shiva and Subrahmanya made of Panchaloha. Brahmamangalam, the sculptor, relocated to Airanikulam and under Subrahmanya's patronage, contributed to the temple's restoration. Despite instances of theft and desecration, the temple persevered, evidenced by inscriptions threatening punishment for those who harmed it. In 1789, the temple suffered looting, resulting in the death of its guardians, the Panchalohadvarapalaks, whose bodies were later recovered from a nearby well. Noteworthy for its preservation of Brahminic traditions, the temple echoes with the chants of Brahmin singers, enhancing its cultural significance. Rituals and traditions, including the unique absence of stairs in nearby homes during certain occasions, add to the temple's mystique. However, the theft of Parvati's idol marked a decline in these practices, symbolizing a loss of peace and harmony in Airanikulam. Village leadership, represented by Devidevachaitanyam, underwent a significant transformation, moving from Chowvara to Vellarapalli and ultimately to Pallipuram. The temple remains as an essential spiritual hub, particularly during the 12-day Thiruvathira festival. Architecturally, the temple complex boasts distinct features, including separate wells, enclosures, and multiple entrances. Various deities, including Shiva, Parvati, Ganesha, Shasta, and Bhadrakali, are revered within the temple's precincts, each with unique attributes and iconography. In the northern section of the temple, there stands a statue of Lord Shiva, elevated on a 122 cm pedestal. His posture is commanding, with his left leg folded and his right leg hanging down. His left hand rests on his left knee, while his right hand forms the Chinmudra, also known as the Jnanamudra, symbolizing wisdom and knowledge. Adjacent to Shiva, there sits a statue of Parvati, positioned on a pedestal approximately 113 cm in height. Like Shiva, she adopts a relaxed posture, with her left leg folded and her right leg hanging down. Her left hand also rests on her left knee, while she holds a lotus flower gracefully in her right hand, symbolizing purity and enlightenment. Despite its tumultuous history, the Airanikulam temple stands as a testament to resilience and spiritual devotion, continuing to inspire reverence and awe among devotees.
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Source Location: The copperplates bearing the subjoined inscriptions belong to Mr. Subbaya Nagappa Hegde of Ajjibal in the Sirsi Taluka of the North Kannada District.
Description: The copperplates bearing the subjoined inscriptions belong to Mr. Subbaya Nagappa Hegde of Ajjibal in the Sirsi Taluka of the North Kannada District and ink impressions were prepared from them in the office of the Superintendent, Archaeological Survey, Western Circle. These are three Copperplates, the first and last are inscribed on one side only while the second plate has two sides. The characters show great uniformity throughout and belong to the southern variety. The inscription belongs to the Kadamba family King Ravivarman. The grant records that on the fifth tithi of the bright half of the month of Kartika in a 35th regnal year, Ravivarman granted four nivartanas (of land) in the plow-land called Bamdupukro (or Bamdu) below Dasa-tadaka and above Bambare-tadaka, situated in the village of Sare (or Sara) to the Mahadeva temple of his beloved physician Nilakantha who is described as Des-Amartya i.e., the minister of the country. As few words of the inscription were lost, so there was no clarity about the details of the donation but it gives the information that two parts of land were given for maintenance of the temple and to Arya-svamin and Pasupata belonging to the Kasyapa gōtra and the Bharadvaja gōtra respectively.
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Source Location: These 5 copperplates were found in Hosapete village at Sidlaghatta Taluk of the Chikballapur district.
Description: These are 5 copperplates with a ring and elephant seal that belong to the reign of Ganga King Durvinita, son of King Anvita. They were recorded in Avala Kondappa's possession and found in Hosapet village of Sidlaghatta taluk. The inscription gives a detailed description of the qualities of Durvinita- he was an expert in the composition of various forms of poetry, stories, and dramas, and efficient in training horses and elephants. He was proficient in the application of the principles of arts in music, and dancing and skilled in the art of human Physiognomy and allied knowledge. He is considered an incarnation of Vishnugupta in the application of the principles expounded in the science of polity and an incarnation of Paraśurāma in the art of using Astra, upastra, and other weapons. He was compared as equal to Ātrēya, Dhanvantarī, and Charaka in the knowledge of Ayurveda (medical science). The inscription also records the grant of Nallāta village in the country of Korikunda to Sēnaśarma’s father and son of Bhāradvāja gōtra by King Durvinita on Wednesday, the 15th lunar day of the 1st half of the Vaīśākha with vīśakha constellation in the early morning in the presence of the mahāhanas of Maṇiyategure, Asimābāla, Nandiyala, and other places and before the chaturvedyas.
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Source Location: This inscription was found on a stone tablet in the Kalas village in Kundgol taluka of Dharwad district, which was found by the agent employed by Dr. Fleet, leaning against a wall of the house of a person named Koneraya.
Description: The inscription is on a stone tablet leaning against the wall of the house of a person named Koneraya from the village of Kalas or Kullus of the old maps, a village in the Bangapur Taluka of Dharwad District of erstwhile Bombay Presidency. Its ancient name is Puligere or Purikara. As the inscription shows, Kalas was earlier called Ereya’s Kadiyur as someone called Eraya enclosed it and settled in it. The place is mentioned as an agrahara. The chief town of the village was Puligere-Lakshmeshwar. The stone is rectangular, surmounted by a projecting cornice, over which is a rounded top. The top of the stone has a linga on an abhisheka stand, a seated figure within a shrine on its right, a bull on the right a cow suckling a calf on the left, and a sun and moon surmounting the whole tablet. The tablet is damaged but nothing essential has been lost. The character is Kanarese, of the type usual in the first half of the Tenth Century. The inscription refers to the reign of Gojjigadeva or Gojjiga-Deva, i.e., the Rashtrakuta king Govinda IV, a younger son of Indraraja III and was on the throne between 918 and 933 A.D. He bore the titles of Nripatunga, Vira-Narayana, and Ratto-Kandarpa. The inscription describes the gift of a village named Erayana- Kadiyur along with the gift of medicines (bhaishajya-dānam) and various other things to Revadasa-Dikshit and Visottara-Dikshit, two distinguished Brahman dandanayakas or generals. The poet’s name is mentioned as Kavirajaraja. The king is mentioned to have performed arghya to the Generals- the Somayajins Revadasa and Visottara, and granted them Ereyana- Kadiyur, saying that it was to be universally respected and offered gifts of land, gifts of wishing trees, gifts of food, and gifts of medicines (bhaishajya-dānam), on Sunday, the full-moon day of Magha, of the cyclic year Vikrita which was the 851st Saka year, under the constellation Aslesha, on the occasion of an eclipse of the moon.
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Source Location: This inscription is engraved on two sides slab set up in the Mahalingesvara temple in Bantra village in Dakshin Kannada district of Karnataka.
Description: This inscription is engraved on two sides slab set up in the Mahalingesvara temple in Bantra village, Dakshin Kannada district of Karnataka belonging to Nripamallaraja of Western Ganga. The inscription records a political agreement entered into by four persons, viz. King Nripamallaraja, a Katambha ruler whom the record fails to mention by name, Rachamallan-Dugaraja, the beloved brother of Vilarittaliyarasa and Narasihgan-Dugaraja, the son of Balle- Odeya (or Valle-). At the time of the conclusion of the treaty, there was a witness named Sādanurā marudagaḷ. The exact significance of the term marudagal is difficult to determine though it may stand for physician of Sadanura. Mardu, an outdated form in Kannada for modern maddu= medicine, is even now employed in Tulu. This marudagal may be the same as Tamil maruttuvargal- physicians.
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Source Location: This inscription was found on a stone at the back of a Hanuman temple at Kulenur village in the Haveri district of Karnataka.
Description: The inscription is found on a stone at the rear of the Hanuman temple in Kulenur, situated in the Karadgi taluka of Dharwar District in Karnataka. The uppermost section of the stone, adorned with sculptures, features a central shrine housing a deity surmounted by a cupola with a pinnacle (kalasha) atop it. Flanking the cupola are yak-tail fans, while on the shrine's right side sits a votary figure facing forward. Above the votary, two fishes encircled by a moon are depicted. On the shrine's left side, a cow with a suckling calf is portrayed, with a plough above them and the sun overhead. Below these sculptures, the inscribed area measures about 3 feet in height and 3 feet in width. The script used in the inscription is Kannarese and the language employed is Old Kannarese, except for two formal Sanskrit verses. The inscription provides a date on lines 21-22 as Saka 950, in the cyclic year Vibhava, Pausha Buddha 5, a Monday, coinciding with the uttarayana-samkranti. However, there is a slight discrepancy in these details. The specified tithi corresponds to Tuesday, December 24, A.D. 1028, ending at 7:09 A.M. after mean sunrise, with its commencement on the preceding Monday at 6:45 A.M. Additionally, according to the Arya-Siddhanta, the uttarayana-samkranti occurred 14 hours and 23 minutes after mean sunrise on the Monday when the specified tithi was in progress, with the first Makara being calculated for the subsequent Tuesday. The inscription commences by referencing the reign of the great Chalukya king Jagadekamalla-Jayasinga, followed by an elaborate introduction of his cousin, Kundaraja, also known as Kundiga, the son of King Irivabedehga, who governed the Banavasi Twelve-thousand and the Payvenadu. Kundaraja's titles include "A Chatta to Sattiga," indicating his role as a protector of his father, Satyaaraya. His valour is extolled in verses 7-11, where he is celebrated for his victories over the Chola, Gangeya, and Bhojaraja elephant squadrons, among others. The narrative then shifts to Kundaraja's principal wife, Kundala-Devi or Kundabbarasi, the daughter of Bachi or Bachayya. She is described as "a crest-jewel of the house of Thani," suggesting Bachi's princely lineage in Thane. Her dominance in the palace is emphasized by phrases such as "a whip to the backs of rival wives," "a lion to the elephants' rival wives," and "one who buffets rival wives." The inscription proceeds to detail a significant donation made by Kundabbarasi to the Saiva doctor Sankarasi Jiyar for the temple's benefit, comprising a paddy field of one mattar, on the south of the lake of the Ankole, below the Buffalo’s Tank, and three mattar of red-black land in the Tamarind Lake on the east of Balebbe, and one mattar of black-loam land north of the road of Pavari, and twelve houses. The endowment specifics reveal that the "mattar" or "mattal" consisted of 100 kamma. Additionally, a supplementary note records that the Seventy (burgesses) of Sigunur granted a permanent right of sowing in specific lands for the maintenance of the tank. The edict was composed by Gurubhaktar-Acharya and engraved by the stone mason Demoja.
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Source Location: This inscription is engraved on a slab on the right side of the Jodu Kalasa Gudi at Sudi village in the Gadag district of Karnataka.
Description: This inscription was found on a slab at the Jodu Kalasa Gudi at Sudi village in the Gadag district of Karnataka. The slab features various sculptures, including a shrine, a votary, a cow with a calf, and a bull, along with depictions of the sun and moon. The inscription itself is in Old Kanarese, with some Sanskrit verses interspersed. The inscription recounts a donation, typical of its kind, commencing with a reference to the reign of Chalukya Trailokyamalla (also known as Ahavamalla or Somesvara I). It lauds Trailokyamalla's prowess, likening him to a force of nature, breaking the pride of various potent monarchs, including the Cholas, Pandyas, and others. Following this, it introduces Kagadeva, a high-ranking official renowned for his military accomplishments, particularly victories over various kingdoms. Transitioning to prose, the inscription details Nagadeva's administration of several regions and then delves into the description of his public projects in Sundi. This includes the construction of a temple dedicated to Nagesvara (Siva) and other associated structures. The core of the document begins with a specific event during Trailokyamalla's reign, dated to a Monday, the full moon of Magha in the Saka year 981, the cyclic year Vikarin, where, during a victorious campaign in the southern region, he bestows the village of Sivunur in the Kisukad seventy to Somesvara-pandita-deva, a Saiva doctor. The village is intended to sustain the Saiva religious practices, with detailed specifications of its boundaries and allocations for various purposes like worship, education, and support for different segments of society. The inscription also credits the architect, Samkha or Samkhararya, for the temple's construction. It concludes by mentioning Bavapayya, the town clerk of Sundi, who made a fair copy of the record.
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Source Location: This inscription is found on the four faces of a stone in a detached mandapa at Somesvara temple, on the north of the Yewur village.
Description: This inscription is found on the four faces of a stone in a detached mandapa at Somesvara temple, on the north of the Yewur village belonging to King Vikramaditya of Kalyani Chalukyas. The stone is about 6.4” high, the front and back faces are about 2.6” wide, the two side faces are about 1.4” wide, and the characters are in old Kannarese. Ravideva is a Brahmin minister of high rank, and the first of his lineage is Rēvaṇabhaṭṭa, who is considered ‘sacred in the gōtrā of Kaśyapa’, ‘one by whom the power of evil perished’, ‘controller of the whole earth’, ‘stainless of conduct’, and ‘unfailing in religious observances.’
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Source Location: The inscription was found on a stone slab in the Lakshmeshwara temple. The stone has a rounded pediment with some sculptures including a crouching Jina in the centre, a cow and sucking calf on the appropriate left, the sun (to the right) and moon (to the
Description: The inscription is on the slab which was in the local kacheri when the ink impression was made and written in the old Kannada language. The inscription was registered during the reign of Vikramaditya VI and it mentions his younger brother Jayasimha III, under him the Mahasamantadipati Eremayya and his younger brother Dona were administering the Puligere three hundred region. Dona assigned a grant in favour of the Jain cult in Purikara (modern Lakshmeshwara, Gadag district). It describes a Jain physician Kannapa and his lineage. As the record breaks, it is unclear to whom the land grant was made, but it is understood that the grant was made in favour of Physician Kannapa’s family.
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Source Location: This Inscription was found at Virabhadea temple in Holalu village in Bellary district of Karnataka State
Description: The inscription describes about the western Chalukya King Vikramaditya VI also known as Tribhuvanamalladeva. Inscription records some gift of land made for the service of a god and also mentions the Mahajan’s of the village Gandaradityana polal were observing religious rites and practicing yoga.
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Source Location: This inscription is found on a stone tablet inside the temple of Abaluru Basaveshwara Temple at Abalur village in Karnataka.
Description: This Inscription is found on a stone tablet inside the temple of Abaluru Basaveshwara in Karnataka. It belongs to the period of King Vikramaditya VI of the Western Chalukyas dynasty. Vámasaktipanditadèva, the Acharya of the Kodiyamatha located in Hergade Veppamarasa of that region (Balligâve), is believed to have overseen the construction of this establishment for the lineage members, potentially under the guidance of Vennamarass. The name "Kôdiya matha" likely originates from its proximity to the kidi or outlet of the Tâvaregere tank. An inscription from A.D. 1162 explicitly states that the Kôḍiyamatha was associated with the Mararakôpeyasamtati, indicating a connection to the family line of the Curus from the Kodiyamatha. Gautama and the aforementioned Vâmasakti, both disciple-descendants of Kêdárasakti, are mentioned in the same record. The inscription also offers a rather unique description of the matha. The matha provides a serene environment for the intensive study of the four Vedas—Rigveda, Yajurveda, Samaveda, and Atharvaveda—alongside their auxiliary texts. It is where meticulous commentaries were composed on various grammatical works, including Kaumára, Paniniya, Sakatayana, Sallimusis, and others. Furthermore, it served as a hub for creating commentaries on the six philosophical systems: Nyaya, Vaiseshika, Purva Mimamsa, Uttara Mimamsa, Samkhya, and Yoga. The Kódiyamaṭha also produced commentaries on Lakulasiddhanta, Patanjala, and other Yoga treatises. It was a centre for studying the eighteen Puranas, legal texts, a plethora of poetic compositions, theatrical dramas, light-hearted comedies, and diverse knowledge. The matha extends its generosity by providing sustenance to the impoverished and the vulnerable, including the physically challenged—lame, blind, and deaf. The Kódiyamaṭha acts as a sanctuary for numerous individuals who are vulnerable and rōgi-jana-rōga (diseased people), offering them both shelter and bhaishajya (medicine) for their treatment.
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Source Location: This inscription is engraved on a stone to the right of the Eradukatte-basti at Shravanabelagola, Chandragiri Hill in Karnataka.
Description: This Inscription is found on a stone to the right of Eradukatte-basti at Shravanabelagola in Karnataka. This inscription documents Pochikabbe, who was the sole possessor on Earth and people from all corners proclaimed, "A paragon of excellence has taken the form of a woman." The son of Échi-Raja and Pôchikabbe, adorned with the armor of profound awe upon hearing the divine lives of the Tirthankaras, wielded a sword to humble the pride of numerous belligerent kings. He took pleasure in bestowing gifts of sustenance, shelter, bhaiśajya (medicines), and knowledge, acting as a solace to the entire world. This outstanding minister, dandanayaka, and unyielding adversary to traitors bore the name Ganga-Raja, resembling a thunderbolt to the wielder of thunderbolts (Indra), a plow to the plowman (Balarama), a discus to the wielder of the discus (Vishnu), a spear to the bearer of the spear (Skanda), and the Gandiva bow to its possessor (Arjuna). His illustrious reputation, radiant like the waves of the Ganges, transcends our ability to adequately describe. This inscription at Shravanabelagola unveils a holistic approach to healthcare during its time, where the provision of medicines, along with physical and spiritual support, was integral to the societal framework.
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Source Location: This inscription is engraved on the 1st pillar in the mandapa to the right of the Eradukatte-basti at Shravanabelagola Chandragiri Hill in Karnataka.
Description: This inscription is found on the first pillar in the mandapa to the right of the Eradukatte-basti at Shravanabelagola in Karnataka, and belongs to King Vishnuvardhana of the Hoyasala dynasty. This inscription refers to a noble figure, Subhendu, who is likened to an ocean of good qualities, renowned and unfaltering against sin. In a similar vein, just as the lady sea-shore gained prominence from the birth of Lakshini, the digit of the moon and the celestial tree, the blameless Någale also attained immense fame upon the birth of significant individuals like dandanayakiti Lakkale, Dêmati, and Bûchi-Râja. The narrative delves into the description of Bûchi-Râja, showcasing his attributes. With a captivating visage, akin to a lotus adorned with exquisite pollen, he's celebrated universally, and his radiant presence outshines even Cupid's allure. Bûchana is honored for his generosity, courage, offering sanctuary, providing bhaishajya (medicine), and his scholarly pursuits, all of which contribute to alleviating the suffering experienced by the world. His character is a harmonious blend of virtues, and he seeks solace in the teachings of Jina. Modesty, truth, and purity define Bûchana, who's hailed as a moon among water lilies for his learned disposition. His altruism mirrors modern Dadhichi, while his valiance echoes that of Savyasachi (Arjuna), intimidating formidable warriors. Eventually, he bids farewell to earthly attachments. Bûchana's legacy lies in making generosity paramount, complemented by valor, fortitude, and knowledge. His legacy endures as a reflection of his authenticity, paralleling Cupid's form, unmatched fame, substantial wealth, and authority akin to Indra's. Ganga, akin to Lakshmi, immortalizes him through a stone pillar. Bûchiyana's passing leaves a void, impacting the world's scholars, and hearts are heavy with grief. Yet, the renowned Bûchiyana finds his place in the realm of Indra, ensuring his legacy lives on. The epitaph of Buchana, a lay disciple of Subhachandra-siddhanta-dêva, belonging to the Pustaka-gachchha of the Dêsiga-gana within the Mûla-sangha, concludes this inscription, affirming his significance within this lineage.
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Source Location: This inscription is found on the 2nd pillar in mandapa to the right of the Eradukatte-basti at Shravanabelagola Chandragiri hill in Karnataka.
Description: This Inscription is found on the 2nd pillar in mandapa to the right of the Eradukatte-basti at Shravanabelagola in Karnataka, belongs to king Vishnuvardhana of Hoyasala dynasty. This inscription recounts the story of Mêghachandra-traividya-dêva from the Pustaka-gachchha of the Desiga-gaua within the Mûla-sangha. Aware of his impending demise, he assumed the palyanka posture, meditated on the soul, and ultimately ascended to the divine realm. He furthered the lineage of his guru, the esteemed sage Prabhachandra-siddhânta-dêva. As an act of reverence to his guru, he orchestrated the consecration of this epitaph with grandeur at the sacred site of Kabbappu. This endeavor was carried out through his lay disciple, who possessed five great instruments, held titles such as mahâ-sâmantâdhipati and maha-prachanda-dandanayaka, was a formidable presence against adversaries, and held the role of purifying his lineage. He was instrumental in elevating the Vishnuvardhana-Poysala-maharaja's kingdom, symbolizing a moon that swells the milk ocean of the Jaina religion, and personifying a mine that safeguards the precious jewel of faith in Jainism. This distinguished figure was none other than maha-pradhana danḍanayaka Ganga-Raja. The author of the inscription was Châvaraja. Notably, he restored numerous dilapidated Jina temples, reinstating their former glory. Additionally, his generous contributions to the esteemed Gangana-dandanatha resulted in the conversion of Gangavaḍi Ninety-six-Thousand into Kopaņa. The method of bestowing gifts encompassing food, shelter, bhaisajayya (medicine), and education, acquired in this world through Lakshmimati, radiates an extraordinary splendor like a mine of auspiciousness.
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Source Location: This inscription is found on the 3rd pillar in the mandapa to the right of the Eradukatte-basti at Shravanabelagola Chandragiri Hill in Karnataka.
Description: This inscription is found on the 3rd pillar in the mandapa to the right of the Eradukatte-basti at Shravanabelagola in Karnataka. The inscription celebrates Subhendu, a revered ascetic, and extends wishes for his victory. Additionally, the text mentions his female lay disciple, Lakshinale, highlighting her qualities of astute categorization, simplicity free from wrongdoing, and beauty that captivates her husband's heart while earning devotion from her dependents. The inscription suggests that few women in the world can rival Lakshmyambike, the wife of Ganga-Raja, in terms of skill, beauty, and devotion to God. Lakshmimati, known for her grace and charm, is deemed an incarnation of the goddess Lakshmi herself, and her benevolence in providing food, shelter, bhaishajya (medicine), and education is celebrated as a source of great auspiciousness. This inscription thus reveals a holistic understanding of healthcare during ancient times, where spiritual leaders, disciples, and prominent figures like Lakshmimati were actively involved in providing healthcare and medicines as a part of their charitable activities. It exemplifies the interconnectedness of spirituality, social welfare, and healthcare, emphasizing the integral role of medicine in the welfare of the community and the pursuit of auspiciousness.
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Source Location: This Inscription is found on the 4th pillar in the mandapa to the right of the Eradukatte-basti at Shravanabelagola in Karnataka.
Description: This Inscription is found on the 4th pillar in the mandapa to the right of the Eradukatte-basti at Shravanabelagola in Karnataka, belongs to King Vishnuvardhana of the Hoyasala dynasty. This inscription commemorates the act of Lakshmi, who erected a stone pillar resembling a victory column in honor of the esteemed lady Dêmati. Dêmati was the beloved wife of the merchant Chamunda, a highly regarded figure known for his bravery, which struck fear into his adversaries and earned him favour among numerous kings. She was renowned for her generous contributions of food, knowledge, shelter, and bhaiśajya (medicine) to individuals from all four castes. Later in life, she achieved spiritual enlightenment through the ritual of samadhi, seamlessly transitioning to the celestial realm as if it were her natural abode.
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Source Location: This inscription is found on a stone at Sasana-basti at Shravanabelagola in Karnataka.
Description: This Inscription is found on a stone at Sasana-basti at Shravanabelagola in Karnataka. This inscription documents about Pochikabbe, who was the sole possessor on Earth and people from all corners proclaimed, "A paragon of excellence has taken the form of a woman." The son of Échi-Raja and Pôchikabbe, adorned with the armor of profound awe upon hearing the divine lives of the Tirthankaras, wielded a sword to humble the pride of numerous belligerent kings. He took pleasure in bestowing gifts of sustenance, shelter, bhaiśajya (medicine), and knowledge, acting as a solace to the entire world. This outstanding minister, Dandanayaka, and unyielding adversary to traitors, bore the name Ganga-Raja, resembling a thunderbolt to the wielder of thunderbolts (Indra), a plow to the plowman (Balarama), a discus to the wielder of the discus (Vishnu), a spear to the bearer of the spear (Skanda), and the Gandiva bow to its possessor (Arjuna). His illustrious reputation, radiant like the waves of the Ganges, transcends our ability to adequately describe.
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Source Location: This inscription is found at the side of the Gandhararana-basti at Shravanabelagola in Karnataka.
Description: This Inscription is found at the side of the Gandhararana-basti at Shravanabelagola in Karnataka, belongs to the King Vishnuvardhana of the Hoyasala dynasty. This inscription commemorates Sântala-Devi, a figure akin to a second Lakshmi as she shares in the abundance of countless blessings, marked by unceasing prosperity. Possessing flawless expertise across various arts, she mirrors a contemporary Rukmini-Dêvi, exhibiting the love of a Satyabhama for her husband. Her discernment resembles that of Brihaspati, while her wit rivals Vâchaspati. She extends gentleness to sages and dependents, mirroring the celebrated devotion of Sita to her husband. An illuminating lamp for her family's prosperity, she is adept in singing, instrumental music, and dance. Serving as a fortress for the Jaina faith, she takes joy in offering food, shelter, bhaishajya (medicine), and education. Sântala-Devi, the senior queen of Vishnuvardhana-Poysala-Dêva, is the crowned consort.
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Source Location: This inscription is found on the Second pillar of Gandhararana-basti at Shravanabelagola in Karnataka.
Description: This Inscription is found on the Second pillar of Gandhararana-basti at Shravanabelagola in Karnataka state belonging to King Vishnuvardhana of the Hoyasala dynasty. This inscription narrates the remarkable life of Baladêva-Daṇḍanayaka, a figure who shines as a mirror reflecting the faces of formidable Dandanayakas. He is known for constantly prevailing over powerful enemies in challenging battles against robust adversaries. In the realm of the Jaina religion, he stands as a precious ruby pinnacle, infusing the sanctuaries of Jina worship with the fragrant smoke of saffron and dark agaru (agallochum) mixed with sandalwood. Baladêva-Daṇḍanayaka purifies his head with the fragrant waters of Jina and takes immense joy in providing gifts encompassing food, shelter, bhaishajya (medicine), and education. He is highly celebrated for his unwavering dedication to these noble pursuits. His resoluteness is compared to the immovable Mount Meru, his depth surpasses the vastness of the ocean, and his generosity rivals that of the celestial tree. Among the many ministers who have achieved prosperity through the religious merit of their past lives, none can match Baladeva in terms of steadfastness, glory, benevolence, courage, captivating charisma, profundity of thought, and prowess. He stands as an exceptional example of excellence in all these qualities.
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Source Location: This inscription was found on a stone in the south of the Parsvanatha Basti at Hosaholalu near Krishnarajapet in the Mandya district of Karnataka.
Description: This inscription found on a stone in the south of the Parsvanatha Basti at Hosaholalu near Krishnarajapet in the Mandya district of Karnataka, commences with applauds to the reign of Vira-Ganga-Hoysala-Deva and his Hoyasala kingdom. This charter is rich with praise for an individual named Nolabi-Setti, the Pattana-swami of Dorasamudra, who is portrayed as an exceptionally virtuous and influential figure within his community. Described with titles denoting strength, leadership, and widespread influence, Nolabi-Setti also known as Poysala-Setti is celebrated for his virtues and actions. He is depicted as a patron of righteousness and a provider for both the needy and the learned, supporting various facets of life such as food, shelter, medicine (bhaishajya), and education. This portrayal aligns Nolabi-Setti with a tradition of generosity and care for the welfare of others. Additionally, there's mention of his contribution towards erecting a temple, the Trikuta Jinalaya, which was bestowed upon his guru, Subhachandra-Siddhanta-Déva, along with accompanying grants of land, amenities like oil mills and gardens, and exemption from taxes. This act of philanthropy and religious patronage underscores Nolabi-Setti's devotion to their spiritual beliefs and their commitment to supporting religious institutions and their leaders. Overall, this inscription exalts Nolabi-Setti as a figure of immense virtue, generosity, and devotion, highlighting his contributions to the community in the form of food, shelter, medicine (bhaishajya), and education, religious institutions, and the welfare of others.
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Source Location: This inscription is found on a Pillar leaning against the eastern wall of Kanchina-done at Shravanabelagola in Karnataka.
Description: This Inscription is found on a Pillar leaning against the eastern wall of Kanchina-done at Shravanabelagola in Karnataka, belongs to King Vishnuvardhana of the Hoyasala dynasty. This inscription, dating back to around A.D. 1130, venerates the Jina doctrine. It goes on to highlight the individual known for his virtuous qualities, Tribhuvanamalla-Chaladańka-râva-Hoysala-seṭṭi, who bestowed the title of Chaladanka-râva-Hoysala-setti upon Malli-seṭṭi, the son of Dammi-setți from the passport department of Ayyâvole. On a specific date, recognizing the approach of his demise, Tribhuvanamalla-Chaladańka-râva-Hoysala-seṭṭi bid farewell to his loved ones and peacefully concluded his earthly journey, attaining a heavenly abode. The inscription also introduces his wife, who hails from the noble lineage of Turavammarasa and Suggavve. She purified her head with the fragrant water of Jina and found joy in bestowing gifts of food, shelter, bhaisajya (medicine), and education. Her name is Chaṭṭikabbe, and she commissioned the creation of this epitaph as an act of reverence to her husband Chaladanka-râva-Hoysala-seṭṭi and her son Bûchana.
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Source Location: This Inscription is found on a pillar in the north of Mahanavami mandapa at Shravanabelagola in Karnataka.
Description: This Inscription is found on a pillar in the north Mahanavami mandapa at Shravanabelagola in Karnataka. This inscription provides information about Śridharadeva, a modest yet unparalleled expert in mantras for shaṭ-karmma (six acts) such as Śânti (Pacification or calming of a person or situation), Vasikaraṇa (The act of controlling or subduing someone's will or desires), Stambhana (The ability to immobilize or paralyze a person or thing), Vidvêsha (The act of creating animosity or hatred between individuals), Uchcháṭana (Causing disturbances or agitation in a person's life), Máraṇa (The act of causing harm or even death to a person through magical means) performed through magic. He also excelled in curing various diseases. Additionally, this inscription also describes Prabhâchandra, the pre-eminent sage who fulfilled the desires of all by generously sharing his wealth and spreading his influence throughout various regions. Alongside him, his companion Padmanandi-muninâtha possessed extraordinary abilities to command malevolent beings, and his words were akin to nectar, capable of neutralizing a multitude of visha (poisons). Through his exceptional treatment knowledge, he treated nānā-vidha-rōga (different kinds of diseases) and the overall well-being of a substantial number of individuals.
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Source Location: The inscription was found on a pillar in the ranga mandapa of the Kallesvara temple at Halehalli attached to Devara Belakere in Karnataka.
Description: The inscription was found on a pillar of the ranga mandapa of the Kallesvara temple at Halehalli attached to Devara Belakere in Karnataka. The inscription records the land grant made by Vijayapandita who is famously known as Kaliyuga Dhanvantari for the offerings, perpetual lamp, brass throne, oblations of ghee, decorations, and illuminations of the god Kali, granted to Sōvarāsi-guru land under the Vijayasamudra which he had built for the maintenance of the temple.
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Source Location: The inscription was found at Desani village, on a stone in front of the Kallesvara temple.
Description: The inscription was found at Desani village, on a stone in front of the Kallesvara temple, and belongs to the reign of Hoysala Narasimha Deva, ruling the kingdom from the royal city Dorasamudra. It records the erection of a Shiva temple by the Gaja Vaidya Jaiytu who was proficient in providing treatment to elephants and was celebrated for his knowledge. He had three wives, the senior of whom was Badiyabbe. Along with her, his sons Narana-deva and Suppadi, and his son-in-law Parasurama, he set up this stone. Jaiytu Vaidya was also involved in a land grant specified for the god Jaitesvara.
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Source Location: The Inscription was found on the tenth stone of the Kedaresvara temple at Belligavi.
Description: The inscription was found on the tenth stone of the Kedaresvara temple at Belligavi village and belongs to the reign of King Bijjala II of Kalachuris of the Kalyani dynasty. It mentions Kodiyamatha, a place of southern Kedara, that is said to be a place for the recital of the four vēdas and their aṅgas; a place for glosses on the Kaumāra, Pāṇinīya, Śākatāyan, Śāvdānuśāsana and other grammars; a place for glosses on the Nyāya, Vaiśeshika, Mīmāmsa, Sānkhya, Bauddha, and others the six darśanas; a place for glosses on the Lākula-siddhānta, the Pātanjala, and other yōga-śāstras; a place for the study of the eighteen puraṇas, the dharma-śāstra, all poems, dramas, comedies and every branch of learning; a place where food was freely distributed to the poor, the destitute, the lame, the blind, the deaf, storytellers, singers, drummers, flute players, dancers, eulogists, the naked, the wounded, kshapaṇakas, kadaṇdi, tridaṇḍi, parama-hamsa and other mendicants from all countries; a place for the treatment of the diseases of destitute sick persons; a place of security from fear for all living things.
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Source Location: This inscription was found on a stone in the south of the Mahadeva temple, below the tank land in Bidare village in Hassan district of Karnataka.
Description: This inscription was found on a stone in the south of the Mahadeva temple, below the tank land in Bidare village in Hassan district of Karnataka. This royal charter was recorded by Vaidya Chikkanna on a Monday in the month of Kartika of the Siddhartti year. It commences with applauds to Vîra-Gaûga pratâpa Hoysala Nârasimha-Dêva’s victorious kingdom at Dorasamudra and enumerates his other titles such as Tribhuvana-malla, capturer of Talakâd, Kongu, Nangali, Gaûgavâdi, Nonambavâdi, Banavâse, Hânuûgal and Halasige. It delves into the details of a generous land grant made to Gulga-Gavunda and his family as a remuneration for their charity and service towards the Brahmesvara temple. This inscription provides a historical context that highlights the pivotal role of physicians within the administrative framework of that time. They emphasize the importance of physicians in the broader governance structure.
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Source Location: The inscription was found on a stone in the chhapra-maṇtapa in Parsvanatha Basti at the entrance of Maleyuru village.
Description: The inscription was found on a stone of the chhapra-maṇtapa in Parsvanatha Basti at the entrance of Maleyuru village. It records the grant of Kinnaripura made by Chikka-tayi, wife of a Jain physician Achyuta Virendra Sikyapa for the worship of Parshvesha in Kanakāchala (Kanakagiri Hills, Gundlupet Taluk) at the five parvas, and for providing daily annadaana and gifts to the munis. From Achyuta-Rājēndra was born a son Achyuta-Virēndra-Śikyapa who was a great vaidya, as also their son Vidyaasaara.
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Source Location: This Stone slab inscription was set up in a field of village Kilpady in Dakshina Kannada district of Karnataka.
Description: This inscription was found on a stone slab set up in a field in the village Kilpady of Dakshina Kannada district of Karnataka. The inscription belongs to the reign of King Pattiyodeya Kulashekara Alupendra of the Alupa dynasty. It registers a land grant made by Devarasa of Komaramangala to a Vaidya (name unclear) on the cyclic year Siddhārthi, Vrishabha 15, (Saturday), probably corresponding to Sunday, 9th May 1199 A. D. This epigraph gives incomplete information as the record is in a damaged state.
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Source Location: This inscription is engraved on a massive stone tablet in Belagavi district of Karnataka.
Description: This inscription is engraved on a massive stone tablet, having a total height of about 4 feet 7 2/4 inches and a total width of about 4 feet found in the Belagavi district of Karnataka. Over the centre of the cornice is a small medallion containing the figure of a squatting Jina. It is dated to Saturday, 26 December, A.D. 1204. It records a grant of certain lands to the Ratta temple of the Jinas belonging to the trustee Subhachandra-Bhattaraka-deva by Bichiraja. Verses 22- 25 extol the Jain doctors Maladharideva, Nemichandra, and Subhachandra. The granted village known as Umbaravani in the Koravalli kampana within the Kundi three-thousand consists of the following boundaries: In the north-eastern quarter, at the corner of the naruvala (Agnimantha- Premna tomentosa Willd.), there is a standing stone. From there, facing towards the south in the direction of the east, there is another standing stone. Further in front, there is another standing stone, and then the Cobras’ Tank. In the south-eastern quarter, a standing stone is located in the muggudde of Mulavalli and Bejgodn. From there, facing towards the west in the direction of the south, there is a standing stone below the Imgnni Tank of the muggudde of Bammanayida and Kutukavada. Further in front, there is the Kunikil-gallu, where another standing stone is located. In the southwestern quarter, a standing stone is situated in the muggudde of Kutukavada and Karavase. From there, facing towards the north in the direction of the west, there is a standing stone in the muggudde of Melgundi and Karavase. Further in front, there is a standing stone in the upper part of the Kemdan. In the northwestern quarter, a standing stone is found in the building of the muggudde of Melgundi and Bavidige. From there, facing towards the east in the direction of the north, there is the upper pile of stones of the Chnnam-heap. Further in front, at the western corner of the Hill of the paduvana (Wild Date-tree Kharjura- Phoenix sylvestris (L.) Roxb.), there is a standing stone. Continuing in front, above the stone heap of Herahina Kodi, there is another standing stone. Further in front, above the lea, there is a standing stone.
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Source Location: The inscription was found on the walls to the left of the Sukhanasi doorway in the Varada Yoga Bhoga Narasimha Swamy temple in the village of Shantigrama, Karnataka
Description: The inscription was found on the walls to the left of the Sukhanasi doorway in the Varada Yoga Bhoga Narasimha Swamy temple in the village of Shantigrama, Karnataka. It belongs to the reign of the Hoysala King Vira Ballala. This record contains the eulogies of an ascetic named Achalaprakasha, a disciple of Paramahamsa. He was well versed in the Vedas, Vedanta, Sastra, Tarka, Tantra, Medicine, grammar, smriti, Purana, poetry, drama, Vatsyayana (erotic science), fine arts, skillful in all the yogas and Yogangas. He was the great master of Astanga Yoga said to have realized sarvatmaikatvatatva (doctrine of the unity of all souls} by the power of samadhi. The highly auspicious sage Achalaprakasha erected the temple of Yoganrisimha in the village of Santhigrama. The mahajanas of the village granted money including the income of the village Hirivuru belonging to God Narasimha and the officers made a grant of ten hons out of the income from hodike to be paid every year to Achalaprakasha.
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Source Location: This copperplate inscription was found at Shri Kalaseshwara Swamy temple at Kalasa in Mudhigere Taluk of Chikkamangalur district in Karnataka.
Description: This copperplate inscription was found at Shri Kalaseshwara Swamy temple at Kalasa in Mudhigere Taluk of Chikkamangalur district in Karnataka belonging to the reign of the Queen Jakala Mahadevi of the Kalasa Karakala dynasty. This document was recorded on the 11th day in the Vaishaka month of the Br̥ihavārad year corresponding to the Saka year 1170 during the reign of Jakala Mahadevi. It records the grant to provide rice (akki) for the offerings of the Kalasanâtha made by Siva Vaidya, the son of Mâta-Radi.
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Source Location: This inscription is found in on a stone built into the left side wall in the local temple of Basavēśvara in Mamdapur.
Description: The inscription was found on a stone built into the left side wall in the local temple of Basavēśvara in Mamdapur. The Inscription describes about Yadava dynasty King Kanhara, ruling at Dēvagiri and one of his great officers, the minister Bīcha, son of Chikkadēva, his eldest son was Malla. Malla’s son Chāmuṇḍa conquered the Pāṇḍya kingdom, the Koṅkan, the region around the Kāvērī and set up many images of Śiva. Besides setting up a “sapphire liṅga” in a certain “white temple” he consecrated in the Trikūṭaprāsāda of Kur̥umbeṭṭa two liṅgas of Śiva and an image of Mādhava, in the name of his father Mallinātha (Malla) and his brother Dēva-Seṭṭi, during the cyclic year Sādhāraṇa, Śaka year 1172 and determined to give this sanctuary into the charge of an eminent divine. This divine is Vimalaśiva, disciple of Bhūśaṅkara, the supreme master Vimalasiva accomplished in major and minor disciplines, was proficient in Astanga yoga - sitting-postures, exercises of the breath, retraction (of the senses), meditation, absorption and the emperor of disputants, orators, and poets. The noble sage Vimalaśiva is without peer on the whole earth in the magnificence of his austerities and learning.
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Source Location: The inscription was found on a stone near Ramesvara Temple at Mosale village in Hassan District of Karnataka.
Description: The inscription was found on a stone near Ramesvara Temple at Mosale village in Hassan District of Karnataka State. The inscriptions belong to the reign of Hoysala King Vira Narasimha Devarasa. It records the gift of the Chennakesava temple erected by Kutana-Heggade in Malleyanahalli to Siddanna, son of Vaidya Devapilleyanna in 1286 A.D. Physician Vaidya Devapille led the repair work of the Chennakesava temple in 1286 A.D. Kutana-heggade's son Ballanna granted a land and stone house at Malleyanahalli worth of 30 gadyana in favour of physician Devapilleyanna, who like Dhanvantari was celebrated for his new art of medicine (nutana -vaidya kala).
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Source Location: The inscription was engraved on a Stone standing in the Kesava-Narayana temple at Bhatkal.
Description: The inscription was found on a stone standing in the Keshava Narayana Temple in Karnataka and belongs to the reign of Hoyasala Dynasty King Vira Balala III. The inscription registers a purchase deed of proprietary right over land in favour of Madhusudana Kesava by paying the price (Arthaparichheda) and was executed by Terugila Hebara and Keregodala Hebara. It also records the gift of the same land to Ishvara, a member of the Vaidya family of Surali and another grant of land also appears to have been endowed to the same Ishvara by a certain Acharasa. These gifts are stated to have been made in the presence of Kikkayi Tayi, the senior queen of Pratapachakravart Hoyasala Vira Ballala (III). The record is dated in Saka 1258 (1336 AD), Thursday, Dhanu 25.
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Source Location: This inscription is found on a Stone near the Gorugatte, east of the Kalludi village in Gauribidanur taluka of Karnataka.
Description: This inscription is located on a stone near Gorugatte, east of the Kalludi village in the Gauribidanur taluka of Karnataka, dated to Guruvara (Thursday) of Vibhava samvatsara of the Saka era 1311, belonging to King Immadi-Bukka Raya of the Vijayanagara Dynasty. It commences with the salutations to Lord Siva who is described as ayur-arogya-datara (giver of long life and health), bhava-vaidya (the physician for family cares), jagad-guru (the guru of the world) and adhi-vyadhi-hara (the remover of mental and bodily diseases). This inscription further delves into the details of the saasana, the royal mandate drafted by Vira Pratapa Bukka Raya, the King of the Penugonde city and also the son of Purva-Paschima Samudradipati Rajadiraja Raja-Paramesvara Vira Harihara Raya. Vira Pratapa Bukka Raya orders his emperor Singaya Bhatta to construct a channel from the Henne River to the Siruvela tank in Penugonde, to ensure the happiness of his subjects, which reflects his understanding of the essential role of water in sustaining life and health. This project was named as the Pratapa Bukka Raya Mandal channel, felicitated on his name, signifying his commitment to his kingdom’s wellbeing. Emperor Singaya Bhatta, the son of Rudraya is known to be appreciated as the great Rasa Vaidya (skilled in medical treatment with mercury or alchemy) and as the dasa vidya chakravarti (master of all ten sciences). He also had pronounced knowledge in jala sutrada (hydraulic engineering) and Svara sastra (divination or telling omens from sounds of birds, lizards, etc), and hence he was tasked with this undertaking. This highlights the recognition of expertise in different fields including medicine, and the role of knowledge to ascertain the welfare of the society. This inscription ends with an obeisance to Ramachandra, symbolizing the deep spiritual connection with nature and water, the essential elements to perpetuate all existence. In conclusion, this inscription is a testament to the holistic approach to well-being in the past, which combined spirituality, healthcare and other various sciences. It exemplifies the importance of preserving and understanding such inscriptions as they provide valuable insights into the beliefs, practices and governance of ancient societies, emphasizing the timeless significance of health and happiness.
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Source Location: These Copperplates were received from the Tahsildar of Bellary district in Karnataka.
Description: These copperplates were procured from the Tahsildar of the Bellary district in Karnataka. These plates are attributed to King Virupaksha Raya I of the Vijayanagara dynasty. The inscriptions on these plates are scripted in the Nagari script and are initiated with a standard genealogy of the Yadava lineage, the initial dynasty of the Vijayanagara rulers. In this context, "Karpata" seemingly refers to the dominion of the Hoysala dynasty, which Bukka revitalized under the new identity of Vijayanagara. The spouse of Pratapa and the maternal figure of Virupaksha was Siddaladēvī, as indicated in our historical record. The king granted land to a notable scholar (whose name remains unspecified) credited with composing a work named "Bhashya-Bhusha," along with a doctor. Additionally, the king acceded to a plea from a certain Viranarya and bestowed the village of Somalapura upon numerous Brahmanas.
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Source Location: This inscription is found on a pillar in the west of Brahmadeva-mandapa to the right of the Eradukatte-basti at Shravanabelagola in Karnataka.
Description: This Inscription is found on a pillar in the west of Brahmadeva-mandapa to the right of the Eradukatte-basti at Shravanabelagola in Karnataka, belongs to King Bukka Raya III of the Vijayanagara dynasty. This inscription details the life of General Irugêndra, where his friend, despite a lack of wealth, prospered, and his enemy, despite having wealth, suffered losses. General Irugêndra's arm bore the Earth's weight, resting upon the hoods of the fortunate serpent, Lord Sêsha, causing even his hair to stand on end. His daily blessings encompassed an abundance of food, protection from harm, access to aushadhaṁ (medicine), and educational opportunities. He refrained from causing harm to others, spreading falsehoods, coveting others' spouses, engaging in theft, or succumbing to greed. While General Irugapa's fame radiated throughout the world, the shadow of wicked deeds was confined solely to the eyes of women with alluring glances.
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Source Location: The inscription is engraved on three faces of a quadrangular pillar behind the image of the Kushmandini-yakshi which is set up in the Brahmadeva-mandapa in front of the Gummata temple on the Vindhyagiri hill at Shravana belgola.
Description: The inscription at Sravana-Belagola gives an account of Irugapa II who was a general in the family of Baicha or Baichapa, the minister of Bukkaraya, (of the first dynasty of Vijayanagara). Irugapa II was the minister of King Harihara II. He belonged to a family of generals who were also devout Jainas. The inscription mentions the donation of the village of Belugula with a grove and a newly built tank by General Irugapa in the presence of the ascetic Srutamuni to Gummatesvara, a Jain saint. The time corresponds to 1422 AD. Irugapa II is also mentioned to be the donor of food, protection from dangers, medicine, and instructions.
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Source Location: This inscription is engraved on Stone standing at hire Basti in Hadavalli village in Uttar Kannada district of Karnataka.
Description: This inscription is engraved on a stone located at Hire Basti in Hadavalli village, situated in the Uttar Kannada district of Karnataka. It belongs to King Deva Raya II of the Sangama dynasty, which was part of the Vijayanagara Empire. The inscription commences with praise for Jinasasana and seeks blessings from Chandraprabha on Sangabhupa. Sangabhupa, recognized as the son of Bhairalarani and Haivabhupa of Nagire, is highly praised for his compassion towards the destitute and afflicted. His commendable contributions in providing medical assistance and spiritual guidance to the people are also celebrated.
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Source Location: This Copperplate inscription was found in Sadahalli village in the Bengaluru Rural district of Karnataka.
Description: This single copperplate was found in Sadahalli village in the Bengaluru rural district of Karnataka in possession of Jodidar Appaji-randita, with the verses in Kannada characters. This inscription commences with a eulogy of King Deva Raya II and his lineage, glorifying him by intertwining his achievements with mythical allusions, emphasizing his virtues and military conquests. Further, this royal charter delves into detailing the grant made by King Deva Raya to Bhishag Kesava Pandita. It describes a significant event where the king, Deva Raya, granted the village of Ilitore along with its hamlets Madigondanahalli and Saduhalli to Bhishag Kesava Pandita as an agrahara, exempted from taxes and endowed with customary rights. Bhishag Kesava Pandita, the son of Arunachalesa Pandita was known to be the head of the line of physicians of that era. In conclusion, Deva Raya's act of granting land to Kesava Pandita could signify support for learned physicians and the promotion of education and scholarly pursuits during that time. This kind of inscription is common in historical Indian texts, specifically documenting royal grants, and land endowments, to the patronage of scholars or eminent personalities by the ruling kings.
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Source Location: This copperplate was found in Gudibande town in Chikkaballapur district of Karnataka.
Description: This set of 2 copperplates was found in the Gudibande town in Chikkaballapur district of Karnataka. It contains writings in the Nandi Nagari characters and Kannada, in Sanskrit and Kannada language on one side of the first plate and on both sides of the second plate. It mentions the date of 12th September 1429 A.D. suggesting the reign of King Devaraya II of the Vijayanagara Empire. This inscription commences with salutations to Hemadri, an eminent scholar who contributed to write the commentary of Ashtanga Hridaya titled Ayurveda Rasayana. It further praises to Sangama, also known as King Bukka Mahipala and the successing heirs of the Sangama Dynasty. This inscription contains details of the land grants of the village Cholisattipalli in Tumbekallu-sthala making it an agrahara named Trayambakapura. The king selected a list of Brahmans endowed with righteous qualities and having reached the other shore of the ocean of grammar, Mimamsa and logic, in the Saka year 1351, in the year Saumya, in the pure month of Bhadrapada, in the bright fortnight, on the 10th lunar day, on Monday, on the holy occasion of the lunar eclipse on the holy tank of the Tungabhadra and gave away certain vrittis of land. Among the scholars was Bhava-roga-Vaidya Sri Govindananda of Bodhanandanvaya who received 1 vritti of land for his contributions. This record highlights the importance given to eminent scholars by issuing them land grants and praises to Hemadri signifies the influence of Ayurvedic literature at that time.
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Source Location: This fragmentary Stone inscription was found in Mundalli village in Uttara Kannada district of Karnataka.
Description: This fragment of a stone inscription was found lying in Makkimatti of the Mundalli village in Uttara Kannada district of Karnataka. It was recorded on the day of the Brihaspathi star in the Simha month of the Kshaya-Samvatsara, Saka 1368, corresponding to AD 1446. It commences with the glorification of an unnamed King Rajadhiraja-Rajaparamesvara Virapratapa Maharaya on the day of his Mangala-majjana (auspicious bath) during the lunar eclipse. His feudatory Acharasa Odeya is said to have ruled the Tulu kingdom in its capital Barakura. This inscription records the grant of 3 ½ honnus and 10 taras to the Narasimha temple at Bhatkal by the king. Along with this, an ascetic named Amritasa (or Amritasarasvati) also received a grant in the name of the god. He was known to be a prominent grammarian and a parivrajakacharya, well- versed in the practice of yoga. The people of Mundoli-grama are represented as having promised to provide in honnus for the said grant, from among the revenues, estimated at 11 honnus. Further, it describes about recovering the revenue collected from the village.
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Source Location: This fragmentary inscription is found on the bottom of the west face of the right pillar in Siddhara Basti at Shravanabelagola in Karnataka.
Description: This fragmentary inscription is found on the bottom of the west face of the right pillar in Siddhara Basti at Shravanabelagola in Karnataka and belongs to King Devaraya III of the Vijayanagara Empire. This inscription commemorates Charukirti-panditadêva and his disciple Abhinava-Panditadeva, as well as the cattle proprietors of Beļugula-nâḍu, a multitude of jewel traders, scholars hailing from the vicinity, and vaidya (physicians).
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Source Location: These set of copperplates belong to a Kuruba ryot of Sōmalāpura in the Hospet taluka of the Bellary District.
Description: These set of copperplates are reported to belong to a Kuruba ryot of Sōmalāpura in the Hospet taluka of the Bellary District. They were unearthed years ago while digging foundations for a house and were secured in 1913, for the examination of the Assistant Archeological Superintendent, Southern Circle. This set of three copperplates belongs to the reign of King Virupaksha Raya of the Vijayanagara Dynasty and it registers 3 land grants made by the king, of them one was granted to scholar and Physician Virupaksharya, son of Rasēśvara of the Bharadvāja gōtra and a student of the Rik Śākhā, 7 khāri of valuable land yielding gram and fruit under the tank called Krishna, 3 khāri of land under(the tank) known as Kariyakere and of 3 khāri of land in (the village) called Chitukanāhālu - thus in all, 13 khāris of land was granted in Saka 1389.
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Source Location: This copperplate inscription was found in the Bellary district of Karnataka
Description: The Nagari copperplate grant from the Vijayanagara king Virupaksha, dated Saka year 1389 (Sarvajit), Karttika, Sukla-dvadasi, documents the donation of land to Brahmins. Specifically, it mentions a gift of land to two Brahmins: one a doctor and the other a scholar who authored a work called the Bhashyabhusha. Additionally, the grant records the gift of the village of Somalapuram, renamed Virupakshapuram, to Brahmins in 60 vrittis, at the request of a certain Viranarya. Virupaksha is identified as the son of Pratapa or Praudhapratapa (who is not Deva Raya II but his younger brother) and Siddaladevi. For further details, see the Epigraphical Report of 1914, pages 95-96, which provides a summary of the grant.
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Source Location: The inscription was found on a slab near the Homa Kunda in the Pancha-Lingesvara Temple of Kachchuru village, Udupi in Karnataka.
Description: The inscription was found on a slab near the Homa Kunda in the Pancha-Lingesvara Temple of Kachchuru village, Udupi in Karnataka. The inscription belongs to the reign of King Virupaksharaya (1465-85 AD) of the Vijayanagara dynasty. The record was engraved originally in 32 lines in Kannada script but currently, it is in a damaged state. It registers a land grant made by Sridhara Vaidya, son of Lakshmidhara Vaidya after purchasing the same from Kotiyannasetti in Saka 1407(1485 AD), Prabhava year, Karthika month, su.1, Saturday (15th Century AD). It mentions the names of Malleya-Dannayaka and Bayirappodeya and gives incomplete information as the record is damaged state.
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Source Location: The Copper-plate Inscription was found at Sringeri matt located at Sringeri in Chikmagalur District of Karnataka state.
Description: The current inscription was found in the Sringeri Matt in Chikmagalur of Karnataka State. It is the 10th copper plate among the inscriptions found in this temple, it is a single copper plate engraved on both sides in the Kannada language. The inscription mentions as it belongs to the reign of King Vijaya Venkatapatiraya, son of Virupaksha and grandson of Narasimha, rulers of the Vijayanagara dynasty. The inscription records the gift of Land to the holy matt of Sringeri, which belongs to Narasimhabharati, who was an expert in Pada, Vakya, and Pramana and proficient in all the tantras, an expert in Ashtanga Yoga and six Darshana. The grant was made on Makara Sankranti, i.e., on Sunday, 5th lunar day of the dark half of Pushya in the year Vibhava 1240, Shalivahana era. The inscription is said to be spurious because no King with such Pedigree is mentioned and the year Vibhava does not correspond to the Saka year 1240. Narasimhabharati, the donee of the present grant is said to be the disciple of Ramachandrabharati, who is said to be a disciple of Govindabharati, no guru with the name of Govinda has been met in the Sringeri Matt. The grant of the same village Vengere by the same King to another Matt is mentioned in the Mulbagal inscription.
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Source Location: This inscription was found on a stone joined in the middle of the stone wall in front of the Mattigodu village in Arkalgud taluka of Hassan district in Karnataka.
Description: This inscription was found on a stone joined in the middle of the stone wall in front of the Mattigodu village in Arkalgud taluka of Hassan district in Karnataka. The inscription commences with obeisance to Rangesa, Sambhi and praises King Kanthirava-Narasa and his lineage emphasizing their virtues, bravery, devotion to righteousness, and the divine blessings they have received ensuring prosperity for their line. This Sasana further mentions a grant made by the king, showing his generosity towards Brahmins, offering lands, gold, and food. This generosity of the king made the people believe that he was their god. Observing that people have forgotten their devotion to Vishnu, the wise king Kanthirava metaphorically acted as a physician who gives medicine in milk. This phrase signifies his approach of using wisdom and compassion to guide and assist people, akin to a healer who administers medicine in a gentle and nurturing manner, aiming to restore spiritual well-being despite the prevailing distractions.
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Source Location: This copperplate was found in the possession of Jodidhar Venkatesiah in the Village Ajjigudde in the Tumakuru district of Karnataka.
Description: The record is dated to Mohar-ram-al-haram 1087 Hijri corresponding to 1676 AD. It records the land grant made by Khan-e-Azam Randulla Khan in the presence of his officers Dais Mokan and Hisparan, Nargiran, Mukhaddam, and others at Honhalli in Rasulpur district commonly known as Chikknayakanahalli. The land situated at Bumlapur is given away as Inam Land, to Nursupandit Sosu Pandit, the Physician of the Rasulpur district in 1074 Hijri. He has been authorized to collect the revenue, excise customs, and miscellaneous cesses such as the Azdan pathi, Mohim pathi, Tobacco pathi, and so forth, besides all the old and new puttas. This Jahgir can be inherited by his descendants, after his demise. The Inamdar of the said place should mark the boundary by digging trenches all around.
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Source Location: These copperplates were found in Mallanapalya village in Magadi taluka of Ramanagara district in Karnataka.
Description: The copperplate inscriptions dated Saka 1609 corresponding to 1687 AD belong to the King Kanti Raja of the Wadiyar Dynasty. It mentions that a certain prince of the royal house brought an elephant to the Rangaswāmi temple at Māgaḍī which the king had secured, and left it there to be guarded. The elephant had probably been captured in a pitfall and suffered wounds and those wounds were infected deeply with maggots over the chest region. The condition of the elephant was critical and it was about to die. A reward was then offered to anyone who could effect a cure. This task was undertaken by a man called Puli-Bairava, and the elephant was recovered under his treatment, he was then rewarded with emerald bracelets for both hands, a dress of honor, and 1000 varahas, besides he was given the right to levy certain dues in all towns and villages.
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Source Location: This copperplate was discovered in Chikmagalur district of Karnataka.
Description: This inscription on a Copperplate was discovered in Chikmagalur district in Karnataka state belonging to the Nayakas of Keladi dynasty. This text appears to be a proclamation or deed of gift to the Ghálipüje matha (monastery or religious institution) in honor of Channa-Vira-Déva, a disciple of the esteemed Phalahàra-Déva. It seems to describe the glorious attributes and protective elements of the Ghálipüje region, acknowledging the offerings made by farmers from various regions. It mentions about the golden Chandradroni Veda-Parvata, a mountain with caves, caverns, great forests, deers, tigers, immense serpents, demons and evil spirits, accommodating a groups of ascetics, medical drugs, flesh tonics, and highly medicinal plants; protected by the eight Bhairavas, Ganésvara, Mahamkáli, Virabhadra, Náàrasimha, the nine Durgis, and the nine Náthas ; chilled with gushing springs, heavy rains, dense clouds, fogs and mists which was taken care of Hanumantha, who was the servant of Fama containing the Sanjivana and Siddha-rasa. This deed also outlines the toll or levy imposed on goods passing through the Lokki Katte (or toll gate) toward the Ghálipüje matha. It specifies rates for different loads, indicating the granting of a "mirási" (legacy or endowment) to the Ghálipüje matha by the farmers listed within the document. This inscription emphasizes the divine or spiritual connections of the medicinal place, the protection it receives from various deities, and the generosity of the farmers in supporting the area. It's an intriguing piece that merges spiritual reverence with medical commodities and administrative or legal declarations, emphasizing the support of the local community.
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Source Location: The Copper-plate Inscription was found at Sringeri matt located at Sringeri in Chikmagalur District of Karnataka state.
Description: The current inscription was found in the Sringeri Matt in Chikmagalur of Karnataka State. It is the 9th copper plate among the inscriptions found in this temple, these are a set of 2 copper plates engraved on both sides in the Kannada language. The inscription belongs to the reign of King Krishnaraja Vadeyar II, ruler of Mysore. The present grant was made in possession of Sringeri Matt, it was founded by the great Sri Sachchidananda Bharati swami, an expert in grammar, language, mimamsa, and master of Astanga yoga (eight elements of Yoga) including Yama (self-control), Niyama (restraint), Asana (Yogic postures), Pranayama (control over breath), Pratyahara (withdrawal of senses), Dharana(concentration), Dhyana(meditation), Samadhi (Salvation). The inscription records the grant of a total sum of 6 1/2 varahas made by the Devarajaiya Arasu, son of Somarajaiya Arasu of Sakharepatana of Kandur district, to be paid every year in favor of a Sringeri matt. The grant was made to fulfill the expenses of Vyasa puja festival performed on the full moon day in Ashadha and for Shankaracharya Aradhana that takes place on the 8th lunar day on the bright fortnight of Kartika every year at Sringeri Matt. The record is dated as Saka 1659 Paingala Ashadha su 15, Karkataka Sankramana, corresponds to Friday, 1st July 1737.
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Source Location: This Copperplate Inscription was found at Raghavendrasvami matt in Nanjangud District of Karnataka.
Description: It is a single copperplate inscription in the Telugu language, which was found at Raghavendrasvami matta in the Nanjangud District of Karnataka state. The charter belongs to the reign of King Vijayavoppula Malavaraya ruler of the Mazhavarayas (Malavaraya) dynasty. He was the son of Muddu Venkatappa Malavaraya and grandson of Arasunilayitta Vijayavoppula Malavaraya of Vitihotra gōtra. The inscription records the land grant made by King Vijayavoppula to a Vasudhendrasvami, spiritual son of Vadindratirtha svami in favour of Raghavendrasvami matt, on Saptami, Dhanurmasa in Hemantartu in the year Akshaya, (Saka year 1666) corresponding to 8th December 1746 AD. The details of the grant include - 300 guntas of land having a revenue value of 100 Maluku in the village Alandorayarukattada in Ariyalursima for the distribution of food on a particular day when the worship of God takes place in the mandapa near the tank built by King’s mother in the matt at Kumbhakonam. This record was written by Vaidya Lingayya, son of Rayasam Venkatramayya.
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Source Location: This inscription was found on the Gode stone on the northern side of the 2nd doorway of the Mahalakshmi temple at Kannambadi village near Mysore in the Mandya district of Karnataka.
Description: This inscription found on the Gode stone on the northern side of the 2nd doorway of the Mahalakshmi temple at Kannambadi village near Mahisuru (Mysore) in Mandya district of Karnataka is dated to 1818 AD, the reign of Rajadhiraja Prahuda-Pratapa Vira-Narapati Krishna-Raja-Vodeyar. This inscription highlights the response to an epidemic in the Kanyapuri Kshetra and the construction of a temple as a means of alleviating the crises faced by the people. It mentions that, during the rule of Krishna-Raja-Vodeyar, there were outbreaks of smallpox and cholera that afflicted the people. In response to these calamities, divine intervention or manifestation occurred in the form of a virgin named Nanjamma, daughter of Timmamma and Bo-Gauda, who belonged to the Gangadikara caste. This manifestation was seen as a means to alleviate the diseases and troubles faced by the people. Nanjamma, through the gifts obtained across the country, initiated the construction of a new temple in Kannambadi village. The temple was dedicated to the goddess Mahakali, along with Mahalakshmi and Sarasvati, accompanied by their attendants. Mahakali is described as the chief goddess of the demon hosts and has assumed a new incarnation through Nanjamma. This inscription mentions the existence of smallpox and cholera at that time and reflects a blend of religious beliefs, social hierarchy, and the significance of divine intervention during a time of crisis. It portrays the belief in the ability of divine beings to intervene and alleviate the suffering of the people.
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Source Location: This Stone Inscription is engraved on a stone tablet fixed into a platform in front of the Venkataramanasvamin temple (Shri Tirumala Venkataramana Swamy Temple) at Bantwal in Dakshin Kannada district of Karnataka.
Description: This inscription was found on a stone tablet fixed into a platform in front of the Shri Tirumala Venkataramana Swamy Temple at Bantwal in Dakshin Kannada district of Karnataka. The inscription is in Kannada script, with the last two lines in Nagari characters. It records the death of Svami Bhuvanendra-tirtha Sripada of the Kasi matha and the erection of a lamp-post by Srinivasa Baliga, the fifth son of Venkatesa Baliga of Bantvala, in memory of Svami Bhuvanendra-tirtha Sripada. The inscription provides two dates: one for the death of Svami Bhuvanendra-tirtha and another for the erection of the lamp post. The donor, Srinivasa Baliga, belonged to the Gauda-Sarasvata community of the Kasi Matha. The inscription highlights the history of the Sarasvatas and their migration, mentioning their association with different mathas, including the Kavale matha, Kasi matha, and Gokarna matha. Svami Bhuvanendra-tirtha, whose death is recorded, was a disciple of Svami Suyatindra-tirtha and belonged to the Kasi matha. Svami Bhuvanendra-tirtha is said to have possessed Mantra-Sakthi and Vaidya-Sakthi and practiced yama, niyama, aadya, and ashtanga yoga. The inscription also mentions the establishment of a matha at Bantvala by Svami Devendra-tirtha of the Kasi matha in the 18th Century. The main interest in the inscription lies in the fact that it contains a song in praise of the guru. The song is in the Kapi-raga and ashta-tala, a devotional style popular in the Haridasa tradition. The composition of the song includes a pallavi, an anupallavi, and two charanas. Despite some structural deviations, the composition aligns with the style of the Haridasas. The song emphasizes the significance of the guru in achieving emancipation and describes the eternal and transcendent nature of the guru's foot. The composer of the song is identified as Srivasakrishnana, and it is suggested that Srinivasa Baliga, the donor, may have composed the song himself. Overall, the inscription provides historical and cultural information about the Sarasvatas, their migration, religious affiliations, and the establishment of mathas, along with a musical composition in praise of the guru.
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Source Location: These Sculptures are found at Virupaksha Temple at Hampi in Vijayanagara district of Karnataka.
Description: <p>The Virupaksha Temple, situated in Hampi, Karnataka, is among the oldest structures in the area. Built around the 7th century, it started as a humble shrine dedicated to Lord Shiva. During the Vijayanagara rule in the 15th century, it underwent substantial expansion, becoming a monumental complex. Today, the main temple complex includes a sanctum, three ante chambers, a pillared hall, and an open pillared hall, all adorned with finely carved pillars. Surrounding the central temple are a pillared cloister, entrance gateways, courtyards, smaller shrines, and other structures. The interiors are richly adorned with sculptures and carvings depicting a diverse range of subjects. These include yogic postures, travelers, dancers, divine beings, and scenes reflecting the socio-cultural life of Vijayanagara. The temple is believed to have been significantly enhanced under the patronage of Shri Krishna Devaraya to commemorate his accession to the throne. Inside, the entire space is decorated with graceful carvings and artistically designed sculptures. Pillars in the sabha-mandapa depict scenes from the Ramayana (the abduction of Sita), Mahabharata (Bhishma lying in a bed of arrows), Bhagavata (Krishna lifting the Govardhan mountain), and Kiratarjuniya (Arjuna receiving the Pasupatastra from Siva). Additionally, pilasters feature sculptures of the amorous couples, Rati and Manmatha. Various sections of the temple are embellished with floral, faunal, and geometric patterns. Various sculptures also depict a diverse range of yoga postures and ascetic practices. One notable portrayal is of an ascetic in a two-handed balancing posture, situated in the southeast corner of the south colonnade. Adjacent to this figure, another sculpture shows a similar ascetic posture flanked by a kneeling devotee, located at the west end of the south colonnade. Moving to the Hundred-pillared Mandapa within the temple complex, sculptures capture further variations of yogic poses. One such depiction is of an ascetic in a variation of kukkutasana, showcasing the intricate details and variety of yoga postures. Additionally, the Hundred-pillared Mandapa features sculptures illustrating Nātha yogis engaged in inverted postures, often accompanied by distinctive attributes such as the siṅgī and cloaks, highlighting their spiritual practices and attire within the temple setting. Further enriching the depiction of yoga traditions, the Mahāraṅga Maṇḍapa of the Virupaksha Temple showcases sculptures of Matsyendranātha in seated twists, adorned with yogapaṭṭa (yoga belt) and a staff, emphasizing the intricate blend of spiritual and physical disciplines celebrated in the temple's artistry. These sculptures not only depict the physical aspects of yoga but also convey the spiritual devotion and cultural significance associated with these practices in the context of Vijayanagara-era South India.</p>
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Source Location: The inscription was engraved on the left wall of the court in Cave Number 10 at Nasik Caves.
Description: This inscription from Nasik caves records the construction of the cave by Ushabhadata, son-in-law of Kshaharata King Nahapana, and narrates the charitable deeds of the donor which includes providing shelter and garments for Buddhist mendicants. But the most valuable to medical history is an inscription in the same cave of Ushabhadata recording certain investments with some guilds made by a lady worshipper - Vishnudata, for providing medicines for the priests.
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Source Location: This inscription was found on the left side of the arch in front of the Chaitya Cave No. 10 in Ajanta Caves in Maharashtra.
Description: This is one of the oldest inscriptions found on the left side of the arch in front of the Chaitya Cave No. 10 of the Ajanta caves in Maharashtra. It is engraved in Prakrit characters like most of the Western India Cave inscriptions. This inscription consisting of 3 lines translates to ‘A Kataha and the gift of a cave-facade by Vasithiputa.’ or ‘the gift of a cave-facade by Vasithiputa Katahadi.’ Vasithiputa or Vasishthiputra might be supposed to be the well-known Vasishthiputra Pudumavi of the Nasik inscriptions. He is referred to as the royal physician- Vaidya Vasithiputa in the Pitalkhora cave inscriptions.
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Source Location: The inscription was engraved on cave number 10 (West, No. 15) at Nashik caves in the Nashik district of Maharashtra.
Description: This inscription commemorates a significant event that took place on the 13th day of the fourth fortnight in the 9th year of King Îśvarasena's rule, who hailed from the Abhira lineage and was the son of Sivadatta. On this particular day, Vishnudatta, a devout lay-worshipper, and the daughter of Saka Agnivarman, the wife of Ganapaka Rebhila, and the niece of Ganapaka Viśvavarman, made a generous and compassionate gesture for the well-being and happiness of all living beings, with a special emphasis on providing medical aid to the ailing monks residing in the monastery on Mount Triraśmi. In pursuit of this noble goal, Vishnudatta established a perpetual endowment for the benefit of the Bauddha communities dwelling in Govardhana. This endowment was entrusted to various guilds, with one thousand karshapanas allocated to the guild of the Kularikas, two hundred to the guild of the Deuyatrikas, and a certain amount to the guild of the oil millers. It is important to highlight that these karshapanas were dedicated to the preservation of this benevolent act and the safeguarding of the welfare of the community. Vishnudatta's act of generosity not only sought to protect the well-being of all creatures but also underscored his commitment to ensuring the availability of bheshaja (medicinal care for the sick members) of the monastic community residing in the monastery on Mount Triraśmi. This inscription provides a unique historical perspective on the importance of healthcare and medical support within ancient monastic communities. It underscores the enduring link between philanthropy, community welfare, and the provision of medicinal care for the well-being of all living beings, setting a remarkable precedent for the intersection of compassion and medicine in ancient times.
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Source Location: This Inscription was found over the door of a small cell on the left-hand side of the veranda and the back wall of it in Cave No. X at Nasik caves in Maharashtra.
Description: This Inscription is found in Cave No. X at Nasik caves in Maharashtra reveals the date of the month Vaisakha in the year 42 referring to the reign of Kshaharata Kshatrapa Rajan Nahapana. It mentions about a significant donation and endowment made by Rishabhadatta, who was the son of Dinika and son-in-law of King Nahapana. He dedicated a cave to the Buddhist Community along with a permanent endowment of 3000 karshapanas for the expenses of clothing and medicines of the Bhikshus living in the cave. The 3000 karshapanas were invested in guilds at Govardhana. 2000 karshapanas were invested in a weavers' guild at the interest of one padika (karshapaya) per month and 1000 karshapanas were invested in another guild at the interest of 3/4th of a karshapana per month. The interest from 2000 karshapanas at the rate of 1 padika per month was for the chivara- clothing expenses of 20 monks. The interest from 1000 karshapanas at the rate of three-fourths of a padika per month was for the kushalamula- expenses of medicines. Rishabhadatta also gave 8000 Narikela (coconut trees- Cocos nucifera) in the village of Chikhalapadra in the Kipura territorial division to the Bhikshus. The entire donation and its details were announced in the Nigama-sabha (Town assembly) and recorded on wooden tablets as per custom. There is also a mention of a previous gift of 7000 karshapanas given to gods and Brahmanas in the year 41. This gift was delivered in the form of two thousand gold coins on the fifteenth day of Karttika in the year 45. This inscription highlights the importance given to the health of the Bikshu sanga by providing them with money for clothing and medicines.
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Source Location: This inscription was found in the Kuda cave in Raigarh district.
Description: This inscription was discovered in Kuda Cave No. VII. It records that the cave was a generous donation from Physician Somadeva, the son of Physician Mamakavejiya, and also from the worshipper Isirakhita along with his sons Naga, Isirakhit, and Shivaghosa, and his daughters Isipalita, Pusa, Dhama, and Sapa. Physician Somadeva and his family were responsible for excavating this cave. The Kuda Caves date back to the Satavahana dynasty. Nearby, just beyond the tank, is another cistern that is dry and broken. This cistern bears Inscription No. 14 on the back of the recess above it.
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Source Location: The inscription is engraved on octagonal columns with a pot-shaped base, lotus-shaped top, and elephant capital. It is on one of the eight simple octagons in the apse, second from the right row at Karla caves in the Pune district of Maharashtra.
Description: The inscription on the Chaitya Pillar at Karla describes an octagonal column with a base resembling a pot and a top shaped like a lotus, crowned with an elephant capital. This particular inscription is found on one of the eight plain octagons in the apse, located second from the right in the row. It commemorates the gift of a pillar by the physician- vejasa Mitidasa, from Dhenukakata, along with his wife Jayamita, their two sons Bhayabhuti and Jebubhuti, and daughter Vasumita.
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Source Location: The Pitalkhora caves are an ancient Buddhist caves. The short inscriptions are noted on two pillars of the Chaitya cave.
Description: The Pitalkhora caves are an ancient Buddhist caves. The short inscriptions are noted on two pillars of the chaitya - cave. The inscriptions record the gift by Royal Physician (Raja Vaidya) Magila son of Vachhi, and his daughter named Data. The Pitalkhora rock-cut cave architecture is believed to belong to the Hinayana period of Buddhism contemporary to the Satavahana dynasty.
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Source Location: The copperplate was found in Shirpur town in Dhule district of Maharashtra.
Description: The copperplate belongs to the reign of Mahārāja Rudradāsa of Maharajas of the Valkha dynasty, the line “who meditates on the feet of the Paramabhaṭṭāraka (Great Lord)” in the inscription confirms his feudatory status. This copperplate was discovered in 1884, in the possession of Motiram Patil of Sirpur town in Dhule District of Maharashtra. It consists of 9 lines of writing in Brahmi script and the language is Sanskrit. The record registers the gift of a field called Ghōṭalatala, which formerly belonged to Bhaṭṭi Vaidya was given to the Brāhmaṇa Drōṇilaka of the Bharadvāja gōtra as brahmadēya by King Rudradasa. The boundaries of the field are mentioned- it was situated on the western boundary of the village Vikaṭṭāṇaka included in the Kaśapura (sub-division), extending as far as the boundary of Kōhalaṭṭaka. The grant shall be enjoyed by the donee and a succession of his sons by cultivating the field Ghōṭalatala. The charter was issued by the dūtaka (executor) Pratibāra Dōddhira on the third lunar day of Vaiśākha month during the 117 regnal year of King Rudradasa, corresponding to the 4th Century.
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Source Location: This inscription was found in Kanheri Buddhist Caves, West’s No.1 beneath a standing figure of Buddha, in a recess behind the Dagoba Cave no. 2, Sanjay Gandhi National Park, Borivali East, Mumbai, Maharashtra.
Description: The Kanheri caves are a group of caves and rock-cut monuments cut into a massive basalt outcrop in the forests of the Sanjay Gandhi National Park on the former island of Salsette in the western outskirts of Mumbai. The caves contain Buddhist sculptures and relief carvings paintings dating from the 1st Century to the 10th Century AD. Kanheri comes from the Sanskrit term Krishnagiri, which means black mountain. The inscription records the five names in Sanskrit nominatives and ends with four Prakrit names, which seems to record the names of some Brahmans who visited the cave 1. Nanna Vaidya, 2. Rano, 3. Bhaskara, 4. Bharavi, 5. Chelladeva, 6. Boppai, 7. Battavesu khasu avval, 8.Hoi.
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Source Location: These copperplates were discovered in 1948 at Nagardhan, a small village, about 3 miles south of Ramtek, the chief town of a tahsil in the Nagpur District.
Description: These are a set of three copperplates found in Nagardhan village of Maharashtra, which belongs to the reign of King Svamiraja. The language is Sanskrit and the record is in prose consisting of 28 lines, the first and third are inscribed on one side while the second plate is on both sides. The plates are held together by a ring, the upper part contains a symbol, apparently a goad, while the lower has the legend Gaṇa-dattiḥ ‘A gift of the Corporation’, inscribed in the same characters as the grant. The present grant is interesting as it is one of the few Copperplate grants to which a Gaṇa (Corporation) is seen to have affixed its seal. The corporation was of Elephant-riders (Mahāmātras/ Mahā-Mātragaṇa) and its assembly was called Samūha. Its President (Sthavara) was Kaliṅga and comprises 12 members of the Executive Committee (Pramukhas) namely Kēṭabha, Rōladēva, Pradīptabhaṭa, two Śivadēvabhatas, Mātr̥isvāmīn, Gaṇadēva, Kōṅkabhatas, the Hasti-vaidya (Physician of Elephants) named Sāmasvaāmin, Asaṅgata, the Pīlu-pati (Chief of the Elephant Corporation) - named Māllāyika and Prabhākara. The Corporation had no authority to make any grants of land; for it had to request the ruling prince to make one on their behalf, but it was allowed to affix its seal containing its peculiar emblem of Goad. This shows that it wielded considerable power in the State. The object of the inscription appears to record two gifts- • Grant of twelve nivartanas of land in the village Chiñcapaṭṭikā to the Brāhmaṇas which was made at the request of the President (Sthavira) and Members of the Executive Committee (Pramukhas) of the assembly (Samūha) of the Corporation (Gaṇa) Mahāmātragaṇa. • The other gift was the grant of village Aṅkōllikā which was made by Svāmirāja on his own account near Chaṭuka Vaṭa situated in the stream of the Gaṅgā on the occasion of an eclipse that occurred on the new-moon day of Chaitra in the cyclic year Āshāḍha. The donees were certain Brāhmaṇas of Yajurvēda and Sāmavēda. The inscription contains another date at the end when the plates were issued, viz…, the fifth tithi (expressed by a symbol) of the bright half of kārttika in the year three hundred and twenty-two (expressed in words) of an unspecified era. The engraver was the Kshatriya Durgāditya, the son of Chandra.
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Source Location: This copperplate inscription was found at Karad village in Satara district of Maharashtra.
Description: This set of 3 copper-plate inscriptions was found at Karad village in Satara district of Maharashtra. The inscription glorifies a lineage of Rashtrakuta kings, emphasizing their divine connections, heroic deeds, and benevolent rule. It begins by praising the gods Vishnu and Siva for their protective and auspicious influences. The Moon is extolled for its beauty and beneficence, leading to a race of virtuous princes who bring joy and destroy sin. Among them, Krishna incarnates to vanquish turbulent Daityas, and his descendants, known as Tuhgas, are renowned for their valor. Ratta, a notable figure, establishes the Rashtrakuta dynasty, which flourishes under leaders like Dantidurga, who unifies the earth and overcomes the Chalukyas. His uncle, Krishnaraja, builds magnificent temples and maintains order. Subsequent rulers, such as Govindaraja and Nirupama, displayed varying degrees of wisdom and indulgence, impacting their reigns. Nripatunga and Krishnaraja expanded their territories through military prowess and strategic marriages. Jagattunga, noted for his beauty, ascends to heaven early, succeeded by his son Indraraja, who protects the realm. From him, like Rama from Dasaratha, was born Amoghavarsha, whose power was demonstrated by breaking a formidable bow, just as Rama broke the bow of Rudra. Amoghavarsha ascended to heaven shortly thereafter, seemingly out of love for his father. His younger brother, Govindaraja, adorned the world of men and assumed the kingdom. However, enticed by the allure of women, Govindaraja succumbed to indulgent and immoral behavior. This descent into vice caused widespread discontent among his subjects, eroding the unity and effectiveness of his rule. His once-strong physique weakened under the strain of dosha prakopa (vitiation of the tridoshas: Vata, pitta, and kapha) worsening his health, and exacerbating his downfall. Amoghavarsha's strength is likened to legendary heroes, and Siva supports him in battles. His son Krishnaraja continues the legacy, overcoming powerful adversaries and reorganizing the kingdom. Srivallabha, another descendant, defeats wicked foes and plants virtuous leaders in conquered lands. The inscription concludes with the granting of a village to the ascetic Gaganasiva, urging future kings to honor this benevolent act, framing it as a bridge of virtue that ensures divine favour and eternal merit.
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Source Location: Two inscribed stone slabs were found lying near the samadhi of Saint Keshav Bharati located in front of old temple of Lord Shiva in Ganeshvadi of Hippalgaon village, Maharashtra.
Description: The record belongs to reign of the Chalukya King Vikramaditya VI. The date of the inscription is Monday, full moon day, when there was a lunar eclipse in the month of Margashirsha of the Pramathin year in the 24th regnal year of the king corresponding to Saka 1021 (1099 A.D). The record is detailed and was found on two stone slabs lying in Ganeshvadi of Hippalgaon village, Maharashtra. The record contains three sections, of them - the first section introduces the chief minister of King Vikramaditya VI - the Bhimanatha. He has the titles of Panchamahasabda, Mahasamantadhipati and Mahaprachanda -dandanayaka. Bhimanatha obtained the village Pippalagrama from his king and constructed temples for all the gods and made provision for feeding the students, ascetics residing in the Sarasvati mandapa. Second section of the inscription describes about family details of Chief Minister Bhimanatha. The third section of the inscription mentions the spiritual lineage of the Acharya Tatpurusha-pandita. He was the chief of the Sarasvati -mandapa and priest in the temples built by Bhimanatha at Pippalagrama. It also details about the spiritual qualities of Vadirudra pandita, of Kalamukha sector of the Parvatavali school and resident of Kimvagrama. Vadirudra pandita was an expert in all yogic practices and learned in various religious sciences and six-fold oblations. He is described as as yama, niyama, asana, svadhyaya, dhyana, dharana, maun, anushthana, japa, samadhi, shadamg, opahardhi, sampannah. He is described as Lakulisvara in the saiva system of philosophy. The doctrine of lakula believes the salvation after destroying miseries through the practice of Yoga and Vidhi Yoga is eight-fold and consists of restraint of body (yama), resistrait of mind (niyama), postures of sitting (asana), self -study (svadhyaya), meditation (dhyana), controlling the breath (dharana), silence (mauna), practicing religious austerities (anushthana), muttering prayers (japa) and absorption of mind into the supreme spirit (samadhi). Six – fold oblations (shadamg – opahara) are: Hasita (laughing), Gita (singing), Nritya (dancing), Hudukkara (murmering), Namaskara (saluting by lying prostrate) and japa (muttering).
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Source Location: The stone was found on the right side in front of the Jain temple of Pārśvanātha near the Sukravāra gate of the town Kolhapur.
Description: The stone was found on the right side in front of the Jain temple of Pārśvanātha near the Sukravāra gate of the town Kolhapur. It was registered during the reign of Gaṇḍarādityadēva of the Silahara dynasty, the Lord of Tagara - best of cities and scion of the lineage of Jimūtavāhana. It mentions Mahāsāmanta Nimbadēvarasa working under Gandaradityadeva, he was delighted to bestow food, protection, medicine, and teaching, and he renovated the Parsvanatha Temple and supplied food to the holy men dwelling there. The details of tax collected on 18 kinds of grains, ginger, turmeric, cumin, black pepper, dry and fresh fruits, flowers, clothes, etc., are also described.
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Source Location: These Copperplates were found in the Musalman burial ground in the Thane district of Maharashtra.
Description: Thana copperplates were found in the Musalman burial ground at Thana, the headquarters of the Thana District in Maharashtra. The plates were originally discovered by Mr. W. H. Wathen in 1835. Although the original plates have been lost, Dr. Burgess found ink impressions of three of their four inscribed sides, which were later made available to scholars. The inscription is written in Sanskrit, using the Nagari script of the period. It is a combination of both verse and prose and provides information about a grant of the village of Vaula. The grant was made during the reign of King Ramachandra of Devagiri, a Yadava king. The inscription includes a genealogy of the Yadava dynasty, listing various kings and their achievements. One prominent figure mentioned in the inscription is Hemadri, who served as the chief minister (Amatya) and superintendent of elephant riders (Hastipak-Adhyaksha) under King Ramachandra. Hemadri is identified as the author of several important works, including Ayurveda-Rasayana (a commentary on the Ashtanga-Hridaya), Kaivalya-Dipika (a commentary on Mukta-Phala, a Vedantic text), and Chaturvarga-Chintamani (an encyclopedia on dharma, polity, economy, and rituals). He is also credited with developing Hemadpanti architecture, characterized by stone temples built without mortar. This inscription provides historical evidence of Hemadri's association with the Yadava rulers and highlights his role as a prominent figure in the administration of the time. The inscription also provides details about the date of its issuance. It mentions the Saka year 1194, which corresponds to the cyclic year Angiras. The specific date is the fifth day of the bright fortnight of Asvina and is associated with the day "Rarirare" (likely a variation of "Sunday"). However, there seems to be some irregularity in the date, as the tithi (lunar day) does not align with the specified weekday. The village of Vaula, which is the focus of the grant, is described as being in Sashți (Salsette), an island located near Thana. The inscription provides information about the boundaries and beneficiaries of the grant, including the names of the thirty-two Brahman recipients and their respective gōtras (clans). Thana copperplate’s inscription is a valuable historical document that sheds light on the governance, genealogy, and achievements of the Yadava kings in the 13th Century, as well as the role of Hemadri, a renowned scholar and minister of the time. It also offers insights into the administrative and land grant practices of the period.
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Source Location: The record is a single copperplate inscription was found in the debris of Cave No. II at Bagh caves in Dhar district of Madhya Pradesh.
Description: This single copperplate inscription found at Bagh caves of Madhyapradesh state belongs to the reign of King Subandhu of the Kalachuri (Chedi) dynasty in Mahishmati. The record consists of 14 lines of writing in the Sanskrit language. The inscription registers the grant of a village in the pathaka of Dasilakapalli to a Monastery named Kalyana by King Subandhu during the 5th Century. The grant was made for the maintenance and repair of the monastery and for providing clothing, food, bed, medicines, and for nursing the sick and monks. The monastery was formerly constructed by Dattataka. The date of the record is lost but it is understood to belong to the 5th Century from the previous records.
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Source Location: These copperplates were discovered while cutting the channel or sluice of a tank at the Gaowdi village in Ujjain district of Madhya Pradesh.
Description: This Rashtrakuta inscription, consisting of 22 lines, commemorates a significant grant made by Suvarnavarshadeva (Govinda IV), son of Nityavarsha (Indra III). The inscription is dated to Sunday, a full-moon day of Magha in the Saka year 851 (Vikrita-samvatsara), coincided with a lunar eclipse. It documents King Suvarnavarshadeva's generous grant of the village of Payalipattana, located in Manyakheta (or Malkhed), the Rashtrakuta capital. According to the inscription, on this momentous occasion, the king bestowed land, education, food, desire-fulfilling trees, bhaiṣajya (medicine), and other provisions. He also symbolically weighed himself against precious commodities before decreeing the donation of the village. This grant was specifically intended to establish a satra, a charitable feeding house, where a thousand Brahmanas from diverse denominations would be fed daily. These included 360 Karnataka Brahmanas from Malkhed, 300 Kanva-Maharashtra Brahmanas, 240 Brahmanas from Karahataka, 72 from the Chaturshreni group, and 28 common Brahmanas. The inscription also mentions ceremonies associated with Akshaya Tritiya, possibly occurring on the same day as the full moon of Magha. Detailed boundaries of the granted village, starting from the east with villages like Karigrama and Mandavaka, are listed, though their exact locations remain unidentified. This historical record provides invaluable insights into the religious, social, and administrative practices of the Rashtrakuta dynasty during this period in Indian history.
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Source Location: This inscription is engraved on a rectangular sunken panel surrounded by a plain border of a large slab of sandstone at Karitalai village in the Katni district of Madhya Pradesh.
Description: This inscription was found engraved on a rectangular sunken panel surrounded by a plain border of a large slab of sand-stone in Karitalai of the Jabalpur District in Madhya Pradesh. The stone was first preserved in the Jabalpur Museum and is currently deposited in the Central Museum, Nagpur. The inscription is much mutilated and has lost a considerable portion at the top and the lowest right corner. The preserved portion of the inscription covers a space 3'8" broad by 4'3" high, and consists of 34 lines, of which the first 31 are inscribed on the sunken panel of the slab, and the last 3 on the stone border below. The well-formed and deeply engraved characters are of the Nagari alphabet in the Sanskrit language of about the 10th century AD. The inscription glorifies 3 Kalachuri princes: Yuvarajadeva, Lakshmanaraja and Sanka[ragana]. It also eulogizes Bhakamisra, the minister of Yuvarajadeva. Bhakamisra was born in the family (gōtra ) of the sage Bharadvaja, performed many sacrifices, erected temples and dug wells in numerous places. His son Somesvara was proficient in various arts, sciences, and systems of philosophy and performed many sacrifices. He felt no doubt in interpreting the Vedas, a complete master of grammar, an inconceivable adept even in logic, had a superior intellect in the interpretation of Tantra, the foremost in Vedanta, and clever in remembering several poetic compositions. He was a great artist, incomparable in conduct and quite skilful in triple symphony. Somesvara was matchless in the sciences of the care and examination of elephants and horses – hasti ashva palana parikshana karma shastra and in the testing of the three kinds of jewels - ratnatraya. A very high temple of Vishnu was erected by Somesvara at Karitalai. The image installed therein was probably of the boar incarnation and was called Somasvamin after the founder of the temple. Further in the inscription, a few villages were donated to some Brahmins who settled in that area. This inscription represents the importance given to veterinary health and sciences- Hasti-ashva vidya and Rasashastra.
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Source Location: The Stone Inscription was found at the Tewar village, situated at 9.66 km to the west of Jabalpur, the headquarters of the Jabalpur District of Madhya Pradesh
Description: The inscription was found on a slab of black stone at Tewar village of Jabalpur district of Madhya Pradesh and belongs to the reign of King Gayakarna of Kalachuris of the Tripuri Dynasty. It consists of 22 lines of writing in Nagari script and the language is Sanskrit. The inscription mentions the genealogy of King Gayakarna and its main objective is to record the construction of a Siva temple and the installation of a Shiva image by Bhavabrahman. He was the foremost disciple of the Pāśupata ascetic Bhavatejas of the Ananta gotra. Bhavabrahman was proficient in the knowledge of the Pañcha̅rtha system {The Pāśupata system is called pāñcha̅rthika, because it treats with the five subjects – kārya (effect), kāṛana (cause), yōga (union of the soul with Īśvara), vidhi(rites), and duḥkhānta (the cessation of misery)} and there is no one as skillful as him in Pañcha̅rtha system in this Kali age. He devotedly practiced the Patanjali system of Yoga and mastered pranayama (control of breath), asana (postures), Dharana (concentration of mind), niyama (observance), and attained Moksha (Salvation). The prashasti was composed by Prithvidhara, the son of Dharanidhara and the inscription was incised by Mahidhara. The inscription contains the date as the first lunar day in the bright fortnight of the month of Ashadha during the Chedi year 902, which corresponds to 17th June 1151 AD.
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Source Location: This Inscription is found on a plain slab of Sandstone at Rewa in Madhya Pradesh.
Description: The inscription chronicles fifty-four verses dedicated to detailing the lineage of Malayasimha, a feudal chief, along with his key officers and the composers of the inscription and the tank. The record attributes itself to King Vijayasimha, who traces his ancestry to the Karnna family. The inscription is dated to the year 944 of the Kalachuri-Chedi era, specifically noting the event on a Friday, the first of the bright half of Bhadrapada. The description of Malayasimha's family mentions they are situated along the banks of the Narmada River, where King Vijayadeva ruled the city of Tripuri. Advising the ancestors of this royal line was Jāta, a chief whose military prowess aided Karnnadeva in victory. Descendants include Yasahpāla, loyal to King Gayākarnna, and subsequently Padmasimha, who served as a minister under Vijayasimha. Further, the record introduces Malayasimha, whose mother Talhanadevi is noted, alongside key officers such as Sarwadhikarin, likely the Master of the Horse and treasurer, and Harisimha, responsible for distributing betel-nuts. It details the construction of tanks, financed with 1,500 tankahs stamped with the Buddha's effigy, though such currency is not found in the Chedi region. The lineage of the tank's excavation overseer is traced from Uddharana to his descendant Vidyadhara. The poet's lineage begins with Ramachandra and culminating in Purushottama, the composer of the inscription. He is described as belonging to the Krishnatreya Gōtra, an inhabitant of Benares, well versed in Logic, Grammar (Sabdasastra), Mimamsa, Vedanta, and the Yoga philosophy. The mason, Ananta, son of Galhana, and artisan Ralhana, son of Dalhana, are also mentioned, though their roles remain unclear.
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Source Location: The Copperplate was discovered in the Ramvan Museum in Satna district of Madhya Pradesh.
Description: The Copperplate is now deposited in the Museum at Ramvan, a village near Satna, Satna Taluk, and District, Madhya Pradesh belonging to Trailokyavarman of the Chandela dynasty. Its exact finds pot is not known. It is a single Copperplate measuring about 42 cm by 29 cm. It has writing on one side only. A small strip of metal is riveted along the edges of this side of the plate, probably to protect the writing. There is no hole at the top centre of the plate. But below the top centre and dividing into two halves the first four lines of the inscription are engraved a figure of the goddess Lakshmi with four arms, the upper two hands holding lotuses and the lower two hands kept over the knees, seated in the padmasana pose on a very poorly sketched full-blown lotus. This inscription states that the king addressed an order to the Brahmanas, other respectable people, adhikritas, house-holders, kayasthas, dutas, Vaidya (physicians), mahattaras, medas and chandalas in Patisa-grama situated in Varahi-vishaya.
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Source Location: This Inscription was found in Narwargarh village in Shivapuri district of Madhyapradesh.
Description: This stone slab inscription belongs to the reign of King Gopala-deva of the Yajvapala dynasty. It measures 22 ½ inches in length and 22 inches in height and was found at Narwargarh in the Shivapuri district of the former Gwalior state and is currently being preserved at the Gwalior Museum. It contains 27 lines of writing in the Sanskrit language with Devanagari script. It mentions the date of V.S.1339, Pausha-vadi 10, Thursday which corresponds to 26th November 1282 A.D. This inscription commences with the symbol for Siddham, the word Siddhi, and adorations to the gods Siva (Sadasiva) and Achyutha (Vishnu). A significant portion of the inscription deals with details about the reign of Kings Jayapala and Chahada of the Jajapella dynasty of Narwar. It describes the ruler's lineage, achievements, conquests, and significant events that occurred during their reign. It commonly elucidates the administrative structure of the kingdom, delineating the roles of various officials, land grants, and the taxation system prevalent at that time. It further delves into the details of the hero of this Prasasti, Physician Anayasimha who belonged to a family of great physicians. He was known for his exploits in many battles and as a devotee of the god Pasupati. It further continues to speak about Vaidya Anayasimha’s heroic son Vijayadeva who is credited with victory over the armies of King Visvala and Chahmana King in the battle of Hastinapura. This legacy continues with his son Ajayadeva who victoried against the Mlechchha army. Gangadeva, the son of Ajayadeva and Saubhagyadevi was the Sachiva (minister) of King Gopala and fought the battle of Saikata. He is known for his religious inclinations, showcasing his patronage towards temples by excavating a vapi (stepwell) and creating an upavana or pleasure garden full of fruit trees and flowering plants in and around its vicinity. This inscription concludes with the details of the author of this prasasti, Sivanabhaka, the son of Kosadhipa Lohata and the grandson of Damodara of a Mathura Kayastha family hailing from Gopadri (present Gwalior). To substantiate, this inscription is a vital historical artifact that unveils a plethora of information about the family of physicians who were considered important in the social, political, and religious facets of that period. It highlights the fact that Physicians were offering insights into the governance, religious practices, and cultural norms of the era they represent.
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Source Location: This inscription was found on a large rock in Jaugada, Ganjam district of Odisha.
Description: This inscription belonging to King Ashoka of the Maurya Empire, was found in a large rock in Jaugada, Ganjam district of Odisha state. This record explains the 4 rules laid by King Devanampriya Priyadarsin for the benefit of the people and animals residing in his dominions and also in the dominions of his borderers such as the Chodas, the Pandyas, the Satiyaputa, the Kelalaputa, the Tamraparni, the Yona king named Antiyoga and the regions of other kings. He established 2 kinds of treatments i.e. Medical treatment for the men and medical treatment for the cattle. Herbs beneficial to men and cattle were imported and planted in areas of unavailability of such medicinal herbs. Roots and fruits that were beneficial were imported and planted in areas of unavailability. On the roads, trees were planted, and wells were dug for the use of cattle and men. This highlights the importance given by the King in providing necessities of health such as planting medicinal herbs, fruits, plants, and trees to provide the right medical treatment to man as well as cattle.
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Source Location: This copperplate was discovered while excavating the earth near a mound in the village of Jayarampur.
Description: The Jayarampur Copper-plate inscription of Gopachandra, King of the Vanga dynasty, is said to be discovered in 1960 by Syamsundara Jenna while excavating the earth near a mound in the village of Jayarampur in the Bhogarai sub-division, Baleshwar District, Orissa. It is a single copperplate measuring 27.7 cm in length and 19 cm in breadth. It has a circular seal with a diameter of 5.2 cm attached to the middle of the left side. The writing has not been preserved well in some places. Hence, the passages there are difficult to make out. There are 51 lines with 25 lines on each side. The characters are Late Brahmi. It is assumed to be from the period of the 6th century A. D. The language of the record is chaste Sanskrit, and the text is partly in prose and partly in verse. The record depicts the date of the inscription as (line 10) on the 20th day, in the month of Phalguna of the first victorious year during the reign of Maharajadhiraja-Sri Gopachandra the son of Dhanachandra through Giridévi. Gopachandra is eulogized as Maharajadhiraja and Paramamáhéesvara. The object of the record is that the king, at the request of the feudatory Mahasamanta-Maharaja-Achyuta, granted the village of Svétavalika-grama, after purchase, for the construction of a Buddhist monastery, at a place (the name of which is not clear) presided over by the Buddhist deity Aryya-Avalókitëšvara, for worship and offerings at the institution and the maintenance of the Buddhist community at the place. The king donated the village to the feudatory for providing the means for bali, chauru, gandha, pushpa, and pradipana, at the vihara, and for providing the Buddhist community (Aryya-Samgha) with the necessities for their food, bed, seat, recreation, and medicines. Aryya-Avalokitesvara is described as Ratna-chaityódbhava, khadpita-asésha-tribhuvana-pratapa-mahatmyatisaya, and Bhagavan. The grant was a tax-free gift but with the stipulation that the feudatory or the Buddhist establishment should pay annually one hundred Aripindaka churnnikas, probably a form of currency.
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Source Location: This Copperplate was discovered in Talcher village in Odisha.
Description: This Copperplate was discovered in the Talcher village in Odisha. It measures 14.5 inches by 11.5 inches, featuring a seal on the left side that closely resembles that of plate H, differing only in its legend, 'Sri-Sivakaradevasya'. The engraving, while not deeply etched, bears signs of damage, likely incurred during excavation by the laborers who discovered the plates. The inscription's text, presented in an ornate style, flows from left to right, occupying 25 lines on the obverse and 21 lines on the reverse. The majority of the text is composed in Sanskrit verse, with the exceptions found in lines 11-12, 19-30, and 30-10, which contain Sanskrit prose. This inscription begins by portraying the allure of Guheśvarapitaka, the place of the grant's issuance. It subsequently narrates the lineage of the Kara kings, highlighting the reign of Rimad Unmaṭṭasimha, who was succeeded by his son Ubhikara. Notably, Ubhikara forcibly wed the daughter of the Radha country's king, and he went on to subdue the Kalinga people. The narrative continues with succeeding rulers in this illustrious lineage, including Gayada, Simhaketu, Gayaḍa (II), and Subhakara (II). The last of these kings, Sivakara-deva, the donor, was born to Hiramahadevi, the daughter of Sri-Simhamana, and he held esteemed titles like Paramamâheśvara, Paramabhattaraka, Maharajadhiraja, and Paramesvara. This inscription registers the gifting of the village Kallani in the Purvvarastra visaya in Northern Tosali, a gesture initiated at the request of Rinaks Vinitatunga. The village's income was allocated into three segments: one segment was designated for the expenditure of religious offerings like ablution (snapana), sandal paste (gandha), flowers (puspa), incense (dhupa), lamp (dipa), oblation to the minor deity (bali), oblation (caru) and worship (puja) primarily for the god Buddhabhattaraka, whose temple was constructed by Sri Amubhaṭṭaka. The same share was also meant for the maintenance of servants of the god and for supplying the ten attendants of female mendicants with garment (chivara), pot for offering the oblation (pindapatra), bedstead (sayanasana), and medicine (bhaishajya) for diseased people. The second segment was designated for repairing dilapidations, while the third was intended to support the maintenance of the Dinapati family. This inscription was officially executed at Jayasrama vihara, a Buddhist monastery, on the 2nd day of the waning moon of Pausa in the year 149.
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Source Location: This Copperplate was discovered in Chitalpur village in Odisha.
Description: The inscription was discovered at Chitalpur in the Hindol of Odisha and is currently in the possession of Raja Bahadur of the same state. The Hindol Plate is a sizeable artifact, measuring 15.5 inches in length and 12.8 inches in width. Its seal, while not resembling a lotus, bears a close resemblance to that of another known plate, referred to as Plate H. The language used in this inscription is Sanskrit, with only one word deviating from the Oriya pronunciation style. The composition of the inscription is noted for its ornate style, indicating a level of sophistication and cultural importance. The plate itself was issued from Guhadevapitaka by Subhakaradeva. He was born to Tribhuvanamahadevi of the Naga dynasty, and he was the son of Santikara and the grandson of Paramasaugata Sri-Subhakara. Subhakaradeva's reign followed that of kings such as Lasmikara and others from the Bhauma family. The primary purpose of the inscription is to document the generous gift of the village Nddilo in the Kankavirà visaya, located in Northern Tozali. This gift was made at Yavagulopatika at the request of Pulindaraja to the god Vaidyanatha-bhattaraka, who was enshrined at the temple of Pulindesvara, a temple constructed by Pulindaraja. The village was divided into two parts, with the income from one part allocated for the perpetual offering of ablutions, sandal paste, flowers, incense, lamps, vali, caru, and oblations to the god. Additionally, it was used for the maintenance of temple servants and the repair of any dilapidations. The income from the other part was designated for supplying Saivaite ascetics with meals, garments, sanga, and medicines for diseased people. It also covered the cost of six adhakas of husked rice for the maintenance of Dinapati. This significant grant was issued on the 7th day of the bright fortnight of Sravana in the year 103. The numeral "3" in the year had initially been misinterpreted as "50" but was later corrected after a thorough examination. The Hindol Plate was created by various individuals who played crucial roles in its production. Mahakṣapatalika bhogi Haravara was the one who wrote it, Pelâpala Ramadeva heated the plate, and Vijayajiva, the son of Anandajiva, was responsible for engraving it. Mahakṣapatáladhikṛta Vṛhadbhogi acted as the Dutaka or the messenger of this monumental document. It exemplifies the integral role of medicine in the welfare of the community and its connection to religious practices and philanthropy, showcasing the multifaceted approach to healthcare in ancient times.
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Source Location: The copperplates were discovered in Banapur P. S. in the Puri district, Odissa.
Description: The set consists of three copperplates attached to a ring, a seal on the ring contains the figure of a lying bull under which there is a line of writing as “Sri Madyamarajadeva” thus, indicating they belong to the reign of the Shailodbhava dynasty King Madyamarajadeva. These plates were preserved in a high school at Banapur long ago. The text of the inscription is incomplete and stops abruptly after the 51st line, the scripts used in this inscription belong to the 7th - 8th centuries A.D. The record mentions the origin of King Shailodbhava and their dynasty, along with the names of Kings Sainyabhita I & II, Ayasobhita I & II, and Madyamarajadeva. It describes the qualities and valor of each King and mentions King Madyamarajadeva as “Hanumat- Parakramin”. The inscription indicates that people under his rule practiced Yoga and Meditation in caves for the attainment of Divine Peace (Moksha).
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Source Location: This inscription located in a small cave on the southeast cliff face of the forest area in famous heritage site of Dhaulagiri Hills, 8 kms south of Bhubaneswar, Odisha.
Description: This inscription located in a small cave on the southeast cliff face of the famous heritage site of Dhauli, 8kms south of Bhubaneshwar, Odisha was written in the 9th Century AD during the reign of King Santikara Deva I (820-840 AD) of Bhaumakara Dynasty. Santikara Deva is known from another votive inscription in the Ganesa-gumpha at Khandagiri where Ijya, Bhimata, and Nannata are mentioned. The chief importance of this record is its date, which supplies a datum for fixing the period of the dynasty. The object of this inscription is to record the construction of a monastery/matha, named Arghyakavarati by Bhatta Loyamaka and Physician Bhimata. The inscription also gives the details of his family and mentions they were residents of Viraja.
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Source Location: This inscription is incised on the back wall of the right side chamber in the Ganesagumpha cave in Udayagiri and Khandagiri Caves at Bhubaneswar.
Description: This inscription is incised on the back wall of the right side chamber in the Ganesagumpha in Udayagiri and Khandagiri caves, located 7km away from Bhubaneshwar, Odisha. The characters belong to the latter half of the 8th or the first half of the 9th century A.D. It mentions a king named Santikara Deva I (820-840 AD) of the Bhaumakara Dynasty in Odisha (Toshali / Utkala). The inscription is in verse and seems to record some dedication made by physician Bhimata, the son of Nannata and Ijya. The second line, which contains the object of the dedication, is unfortunately in a very bad state of preservation, and consequently, the purpose of the inscription is not very clear.
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Source Location: The inscription was found at Badakhemundi Estate in Ganjam district of Odisha.
Description: These are a set of three copperplates, the first and the last plates are engraved only on the inner side, while the second plate bears writing on both sides. The inscription belongs to the reign of Eastern Ganga Dynasty King Anantavarmadeva. The king duly honors and commands the officers of the district and the country headed by Brahmanas, Mahasamanta, Srisamanta, Dandanayaka, Dandapashika, Court Physician (aantaranga), Kumaramatya, Uparika, Vishayapati, Gramapati, Bhagin, Bhogin, etc and makes the grant of the village named Svalpavelura in the district of Khalgukhanda to Bhatta Nanatasarman of Vatsa gōtra , the Vajasaneya charana, and the Kanva Sakha. The Dutaka (executor) of this charter is Mahasamanta Asokadeva and it was composed by Mahasandhivigrahika Govindadeva. It is registered by the illustrious chief queen Vasabhattarika and engraved by Mahindrabhima. The date of the record is the fifth day of the bright half of the month of Phalguna in the 19th regnal year of King Anantavarmadeva.
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Source Location: This inscription was engraved on the wall of Ananta Vasudeva Temple, Bhubaneswar, Gouri Nagar, Old Town, Khordha District of Odisha.
Description: This inscription was found to be engraved on the wall of Ananta Vasudeva Temple in Bhuvaneshwar, Odisha. It belongs to the reign of King Harivarman, of the Varman dynasty in Bengal. The inscription contains 33 verses of writing in Proto-Bengali script and the language is Sanskrit. It records the detailed eulogy of a brahmana named Bhatta Bhavadeva, son of Govardhana, and Sangoka, a resident of Siddhala village. He was the Chief Minister and was entrusted with the charge of war and peace in the royal court of King Harivarman. The Kings of Gauda have granted him the prosperous village of Hastinibhitta. He was the master of Siddhanta, Tantra, Ganita, Astrology, and Horoscopy. He was also well-versed in Vedas, Poetry, Agama literature, Ayurvedic Medicine, Arthasastras, and Mimansa. He also excavated tanks and installed images of Lord Narayana. Bhatta Bhavadeva was a celebrated writer of Bengal. His famous works include - Karmānustānapaddati, Prāyaścittanirūpaṇa, and Tautātitamatatilaka.
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Source Location: The inscription was found on a large stone lying in a field at the village of Dabok eight miles to the east of Udaipur in Mewar.
Description: This inscription was found on a large stone lying in a field at the village of Dabōk eight miles to the east of Udaipur in Mewār. The record contains fifteen lines of writing and the language is incorrect Sanskrit. The inscription is of the time of Sri-Dhavalappadēva who was referred to as Paramabḥaṭṭāraka, Mahārājādhirāja, Paramēśvara by Guhilot chief Dhanika, ruler of Dhavagartā. The object of the inscription is to record the grant made by Vaidya Giyaka, son of Nāgadāman, a resident of Dhavagarta (the present town of Dhōr in the Jahāzpur district of the Udaipur). He made permanent endowments (aksayanivi) of some śāradyagraishmika fields (the fields that can be tilled in autumn as well as in summer) to two temples – one of Mahāmahēśvara established by him (Giyaka) and the other of Durgādēvi (Gaṭṭavāsinī) previously established by Vaidya Yagōdēva. The fields were granted for the increase of religious merit and fame of the donor and his parents, as well as for the repairs and maintenance of the above temples. Vriddhināga, son of Vaidya Giyaka has engraved this inscription.
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Source Location: The Inscription was carved on a white marble slab that is situated atop two pillars in front, outside the entrance of the Rangamandapa of the Saraneshwara temple in the Sirohi district of Rajasthan.
Description: The Inscription was found in Saraneshwara Mahadeva temple, and it belongs to the reign of Guhila dynasty King Allata of 953 AD. It describes King Allata's ruling over the Mewar region (present-day Rajasthan), his mother Mahalakshmi and son Narvahana, and the details of employees present in his Royal court along with their designations are mentioned. The names of employees include Mammata – Mukhyamantri (Chief Minister), Durlabharaja- Sandhivigrahikamantri (Minister of Peace and War), Mayur and Samudra – Akshapatalika (Chief Treasurers), Rudraditya –Bhishagadhiraja (Chief of Medical Men). The Chief Physician Rudraditya took care of King's Health.
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Source Location: The inscription was found at Arthuna village in Rajasthan.
Description: The inscription belongs to the reign of King Vijayarāja, the Paramāras of Vāgaḍa. It consists of thirty-one lines of writing in Nāgarī script and the language is Sanskrit. The inscription describes the lineage of King Vijayaraja and their valor, he was the son of Chamundaraja and grandson of Mandalika. The object of the inscription is to record the establishment of a Jaina temple and the consecration of the image of Vr̥ishabhanātha at the town of Utthūṇaka (Arthuna) by Bhushana, a member of the Jaina family on Monday, the 3rd day of the bright half of Vaiśākha, Vikram samvat 1166 [corresponds to 5th April - 1109 A.D.] during the rule of King Vijayarāja. Bhushana was the great-grandson of Ambaṭa, a learned Jaina physician and jewel of the Nāgara family residing in the town called Talapāṭaka. His grandfather Papaka was well-versed in Ayurveda and his father was Ālāka, well-versed in history. The inscription contains the detailed genealogy of this Jain family. The inscription was composed by Kaṭuka and Bhatuka, the praśasti was written by the Sāndhirigradhika Vāmana son of Kāyastha Rājapāla of the Vālabha family and engraved by the Vijñānika Stamāka.
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Source Location: This inscription was found on two stones on Sundha Hill, about 10 miles north of Jaswantpura village, Rajasthan.
Description: This inscription was found on two stones on Sundha Hill, about 10 miles north of Jaswantpura village, Rajasthan. The Inscription was registered during the reign of King Chachigadeva of Chahamana Dynasty, it furnishes a date in the month of Vaisakha of the [Vikrama] year 1319, falling in about A.D. 1262. Its primary object is to glorify the majesty of Chahamana chief Chachigadeva and his lineage, he is described as the Maharajakula Chachiga or Chachigadeva also known as Chacha. Chachigadeva was the son of Udayasimha and grandson of Samarasimha. This inscription was carefully written by Namvasimha, son of the Physician Vijayapala, and well engraved by Jisaravi, son of the sutradhara Jisapala. It was composed by the Jain Suri Jayamangala (Jayamangalacharya). This indicates, there was a Physician named Vijayapala in the Chahamana dynasty of Shakambhari, during the reign of Chachigadeva in about A.D.1262.
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Source Location: This inscription engraved on a pillar was found in a storehouse at Phanigiri Hill in Telangana.
Description: This pillar inscription was engraved on a hexagonal shaped limestone in Sanskrit, Prakrit languages, and Brahmi script of 300-325 A. D. It belongs to the 18th regnal year of Ikshvaku King Sri Rudra Purusha Datta. It is now preserved in a storehouse at Phanigiri village, Suryapet district in Telangana. It was found on a lofty hill (Buddhist centre for spirituality) and later shifted and preserved in the Phanigiri village wherein the term Phanigiri denotes a snake-shaped hill. The inscription has four verses dedicated to the worship of Lord Buddha and records the erection of a pillar containing the dharma chakra by the Chief physician (Agrabhişaja) Dhemasena. Hence, it is important tangible evidence about the existence of chief physicians to the kings. In Buddhist philosophy, the dharma chakra denotes the Buddhist eight-fold path illustrated in a wheel, and erecting this is considered a great honour. The king allowing a physician to erect the pillar with dharma chakra denotes the king's concern and respect for the physicians.
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Source Location: These copperplates were found to be secured in a pot while digging the foundation for a house in the Thummalagudem Village, Yadadri Bhuvanagiri district, Telangana.
Description: These copperplates were found to be secured in a pot while digging the foundation for a house in Thummalagudem Village. They are now preserved at Panagal Archaeological Museum, in Nalgonda district. Two sets of copperplates are available. Set I is dated in the 37th year of the Vishnukundi king, Govindavarman. The set II dated in the Saka year 488 i.e., 566-67 A. D. equated with the 11th regnal year of Vikramendravarman II. Set I copperplates mention the donation of two villages Ermadala and Penkaparru by King Govindavarman with certain privileges in favour of the monastery by his chief queen Paramamahadevi. The third plate of the first side in set I, mentions the supply of lamps, incense, sandals, flowers, flags, drinks, food, beds, seats, and medicines for sick and poor people.
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Source Location: This Stone pillar inscription was found in the Saidapur village, Telangana.
Description: The inscription belongs to the reign of Chalukya king Jayasimha II (1015-1042 A. D.) and it is incised in Telugu- Kannada script on three sides of a stone pillar set up in the Saidapur village. The portion on the first two sides is in the Kannada language, while the third side is in Sanskrit. It records the gift of lands in the Mucchanapalli, Tenkanamaddi, and Juvipakavadi villages and cash (drammas) for the daily rites of two basadis (Jain temples) - the Buddhasena jinālaya in Baliya Mucchanapalli and Vaidyaratnākara-jinālaya in Ikkuriki in favour of Aggalayya on the occasion of the Lunar Eclipse which occurred on the Paurnami (full moon day) of Bhadrapada month in the year Bhava corresponding to the Saka year 956 (4th June, 1034 A. D.). Aggalayya was a royal physician in the court of Jayasimha who is said to have been the wizard of Ayurveda and was proficient in śastraśāstra (the science of surgery). Aggalayya was most efficient in curing disease in parākarśa (serious stage), has titles of Naravaidyaratnākara and Prāṇācārya, and was also the gavunda (Village head man) of Mucchanapalli.
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Source Location: This inscription is engraved on a broken slab placed near the Singoor Project House in Telangana.
Description: This inscription is engraved on a fragmented slab near the Singoor Project House in Telangana. This record is attributed to King Bhuvanaikamalladeva of the Western Chalukyas from the Kalyani Chalukya dynasty. Although incomplete, this inscription commemorates the accolades of Mahasamanta Aggalarasa (a distinguished physician), who aligns with the Jaina goddess Padmavati. It appears to document the allocation of grade land to an unspecified deity.
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Source Location: This inscription is engraved on a Pillar in the donka outside the Sirur village in Telangana.
Description: This inscription is engraved on a pillar in the donka outside the Sirur village in Telangana. It belongs to the era of King Bhuvanaikamalladeva, a ruler of the Western Chalukya of the Kalyana dynasty. The record documents the contributions made by the Vaidya Sikhāmaṇi Mahasamanta Aggalayya, (Chief Physician). The gift encompassed lands and provisions for the sustenance of scholars and sages. Notably, Aggalayya's exceptional skill in medicine is lauded within the inscription. The bestowed assets were entrusted to the guardianship of Dharmasagara Siddhantadeva from the Sri Yapaniya Samgha and Maduvagana. Additionally, Aggalayya's devotion to Jaina Sasanadevi and Bahubali is highlighted, reflecting his religious inclinations. The verses further celebrate Aggalayya's valourous attributes, and Vallikambe, his wife, is acknowledged for her benevolent traits.
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Source Location: This Inscription was found on a pillar in the old Jaina temple at Bairanpalli in Maddur mandal of Telangana.
Description: This inscription belongs to the reign of King Vikramaditya VI of the Western Chalukya dynasty. This record mentions about the land given by the lord of Bekkallu and Mallireddi of Vitti Kula for the ascetic’s food and worship of the god. The grant was given to Srimat Gunasena, who possessed wealth in Yama, Niyama, Swadhyaya, Dhyana, Mauna, Anushthana, Japa, and Samadhi for the worship of the divine Jina and sustenance for the Jain priests. This inscription states that Bekkalu Puravaradhiswarudu Mallireddi has Jain titles. It is also known that the Jains practiced Yama and Niyamas.
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Source Location: The subjoined inscription was engraved on four faces of the quadrangular pillar of black granite in front of the Padmakshi temple on a hillock to the south of Hanumakonda.
Description: This inscription was found on a pillar in the Padmakshi temple near Hanumakonda, which stands on a hillock in the Nizam State. Unlike other structures from the Kakatiya period, this temple lacks architectural grandeur. Nearby, there are sculptures of Jain images on a portion of a rock's surface. In front of the temple, there's a quadrangular pillar made of black granite. This pillar has figures of squatting Jaina ascetics on each face, along with other symbolic representations like a cow and calf, a dagger and shield, and the sun and moon. The inscription invokes the lotus foot of Jinendra, a revered figure in Jainism, comparing it to the lotus flower itself. The lotus is symbolic of purity and divinity in many spiritual traditions. Here, the comparison emphasizes the exalted status of Jinendra's feet, worthy of praise not only from earthly rulers but also from spiritual leaders across all realms. Just as the stem of the lotus possesses the power to heal and cure the patient of his doshas, Jinendra's teachings are described as having the ability to cleanse one's soul of sins, offering spiritual healing and liberation. Furthermore, just as the lotus is considered the source of precious gems, Jinendra's teachings are seen as the origin of profound spiritual insights, guiding individuals towards enlightenment and inner wisdom. It further continues to describe the illustrious reign of Tribhuvanamalladeva, adorned with titles and accomplishments, flourishes perpetually like celestial bodies, while the esteemed Kakati Betarasa, a devoted follower of Mahesvara, shines as a beacon of prosperity, adorned with humility. Dandadhinatha Vaija, the minister of King Kakati Bêta, garners global admiration for his benevolence, beauty, knowledge, and valour, rising to fame. His wife, Mailama, epitomizes grace and virtue, her beauty compared to celestial beings, revered as an incarnation of Bharati and Lakshmi. Mailama's devout act of constructing the Kadalalaya-basadi temple symbolizes her commitment to prosperity. The narrative culminates with an admonition against desecrating this noble act, promising both condemnation and blessings to its detractors and protectors, respectively.
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Source Location: This Stone inscription was found in the fields on the banks of the Charagonda River, adjacent to the Vavilkole village.
Description: This Stone inscription was found in the fields on the banks of the Charagonda River, adjacent to Vavilkole village. It belongs to King Udayana Choda ruler of the Kanduru Choda dynasty, dated on 10th September 1158 A. D. This inscription refers to the incorporation of Yama, Niyama, Pranayama, Pratyahara, Dhyana, Dharana and Japa with the purpose of safeguarding health and warding off diseases. It also mentions that Somayajulu got the Vavilkole village as a gift. He received this village as Ekabhogaswamyam (meaning- to enjoy alone) and Ashtabhogatheja Swamyam (meaning- the owner of Ashtabhogas). The Astabhogasampada means experiencing the eight kinds of wealth namely rice, cloth, sandalwood, flower, tambulam, woman, sleep and music.
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Source Location: This Inscription was found in Eleswaram village, submerged by the construction of the Nagarajuna Sagar reservoir, located on the left bank of the river Krishna in the Nalgonda district of Telangana.
Description: The inscription was previously preserved at Khazana Building (K.B) Museum, near the Golconda Fort, Hyderabad. This artefact is currently preserved in TSAM. It describes the gift of three Khandrikas (old land measurement) of wetland, some Marturs (old land measurements) of dry land and one flower garden to Bhima, called Vaidyavidyadhara (honourific name denoting his excellence in medical science) by someone whose name is unfortunately lost. It also describes the ancestors of Bhima, who were physicians. The earliest members mentioned are Gundadeva and Trivikrama. Trivikrama is praised as Bharata in rasa (Alankarasastra- rhetoric) as Dhanvantari in Vaidya (medicine), king Vatsa in hastyashva (veterinary science of horses and elephants) and Madreya in sword-fighting. Trivikrama was a warrior, physician and well-versed veterinary doctor having special knowledge of horses and elephants. Trivikrama had four sons – Meda, Gunda, Marddanarya, and Pampa. Meda is described as well versed in medicine, a follower of Parahitha (A traditional system of physicians engaged and dedicated to the benefit and wellbeing of other people and animals).
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Source Location: This inscription is engraved on a cave of Pancha Pandava Malai hillock.
Description: The inscription was found in a cave of Pancha Pandava malai hillock in Ranipet district of Tamil Nadu state. It belongs to the reign of King Nandipotavarman ruler of the Pallava dynasty. It records the engravement of an image of Ponniyakkiyar, along with the preceptor Naganandi (Naganandin) made by Naranan (Narayana), the son of Maruttuvar (Physician) of Pugalalaimangalam. The inscription contains the date as the fifteenth year of King Nandippottarasar, which corresponds to 731-795 A. D.
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Source Location: The Copperplate inscription was found at Madakulam village of Madurai.
Description: It is a detailed inscription, engraved on the 10 copperplates held together by a ring and written on both sides except on the 1st and 10th plates. The script of the inscription is Grantha, Vatteluttu, and the languages are Sanskrit and Tamil. The inscription belongs to the reign of Pandya King Nedunjadaiyan during his third-year reign, which corresponds to 765-816 A. D. The inscription contains the detailed genealogy of Pandya Kings along with their triumphs, contributions, and, valour. The object of this inscription is to record the reallocation of the Village Velvikudi to the Kāmakkāṇi Nar̥chiṅgaṇ, the headman of Kor̥kai by King Nedunjadaiyan. The village Velvikudi was previously granted to Nar̥kor̥r̥aṇ, the headman of Kor̥kai by the then-ruling Pāṇḍya King Palyāgamudukuḍumi Peruvaḷudī and was enjoyed by the kēḷvi-Brahmans of Pāgaṇūr-Kūr̥am until the invasion of Kali King Kalabhran. After his invasion, the other Pandya King Kaḍuṅgōṇ reconquered the whole kingdom. During the third year of the reign of Nedunjadaiyan, Kāmakkāṇi Nar̥chiṅgaṇ, the headman of Kor̥kai claimed that the village Velvikudi belonged to Pāgaṇūr-Kūr̥am. After a thorough investigation of the claim, King Nedunjadaiyan granted the village Velvikudi to them. The ājñapati (executor) of the grant was Madavikalaṇ Mār̥aṅgāri alias Mūvēndamaṅgala-Ppēraraiyaṇ alias Maṅgalarāja Madhuratara, Vaidyaka-śikhāmaṇi (crest jewel among physicians), a master of the Śāstras, a poet and an orator. He was a native of Karavandepura and a favourite of the king. He was also mentioned in Two Anaimalai Inscriptions of Pandya King Parantaka.
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Source Location: The original seven copperplate inscriptions belong to the Government Central Museum at Madras.
Description: These seven copperplates belong to King Jatilavarman of the Pandya dynasty. This inscription records the grant of copper edict drawn up for Dhirataran Murti-Eyinan, who was the great chief of Viramangalam. He was the maha-samanta (great liege) of the king, and his birth is considered to be splendour on the Vaidyakulam (race of physicians) of Vangalandai. This place is famous for its skill in playing musical instruments, singing, and music. The king himself declared that the lotus feet of those who protect this grant (copperplates) would rest on his crown. This indicates that Vaidya (physician) Dhirataran Murti-Eyinan was in a prominent position at the time.
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Source Location: This Inscription was found on one of the stone pillars in the Thiruparankundram rock-cut cave temple at Tiruparankundram, Tamil Nadu.
Description: This inscription was found on one of the stone pillars in the Thiruparankundram rock-cut cave temple at Tiruparankundram, Tamil Nadu. It is the Vatteluttu inscription dated to the 6th year of Maranjadaiyan which is engraved in archaic letters and has been attributed to Jatila Parantaka of the Anaimalai inscription. It mentions the construction of Tirukkoyil (temple) and Srithatakam (tank) by Sattan Ganapathi also known as Vaidya (physician) Pāṇṭi Amirtamaṅkalavaraiyaṉ, who is a resident of Karavandapura, Mahasamanta of the king and belongs to the Vaidya family. It also mentions that Nakkan-Korri constructed the temple for Durgadevi and Jyeshthadevi who is the dharmapatni of the mahasamanta.
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Source Location: These two inscriptions were found in the Yoga Narasimha Perumal temple at the foot of the Annamalai hills at Narasingam village in the Madurai district of Tamil Nadu. The first inscription is engraved on the left side of the entrance into the central shr
Description: The two subjoined inscriptions were found in the Yoga Narasimha Perumal temple, in the village of Narasingam where the central shrine of this temple is cut into the hill Known as Yanaimalai found in Madurai district, Tamil Nadu. Both inscriptions belong to the reign of Chola King Parantaka I. The first inscription is engraved on the left side of the entrance to Nrisimha temple and records the dedications made by the Marangari (Madhurakavi), the son of Mara, a member of the Vaidya Family. He was a resident of Karavandapura and also a wise minister of the Pandya King Parantaka. He was known as Madhurakavi for his expertise in composing poetry. He built the stone temple of Vishnu (Nrisimha Temple) and gave away this immensely rich Agrahara to Brahmins. The image of God Nrisimha was duly set up in the temple in the month of Kartika when 3871 years of Kali had passed (corresponding to 770 A. D.). The second inscription mentions Marangari as Vaidyan Muvendamangalapperaraiyan of Kalakkudi. He was the Prime Minister (Uttara-Mantri) of King Maranjadaiyan, made the stone temple of Nrisimha, and ascended to heaven without consecrating it. His younger brother Maran Eyinan alias Pandimangalavisaiyaraiyan attained the dignity of prime minister after his brother’s death and made the Mukha mandapa and consecrated the shrine.
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Source Location: The stone inscription was found in the middle of the village of Kilputtur.
Description: This inscription was found on a stone in the middle of a village Kilputtur, Kanchipuram, Tamil Nadu. It is dated to the 11th year of Vijaya-Kampavarman and registers a sale of the Erikkddi-rights by the assembly of Kilpputtur in Kaliyur-kottam to Madevanar, son of Perumbanan Sakkadi-Araiyar in return for the gold received from him. One kaadi of paddy was ordered to be levied as erikkddi (tank duty) on each patti of cultivated land, including those given to physicians as vaidya-bhogam.
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Source Location: This copper plate is found at Thandantottam village in Thanjavur district of Tamil Nadu.
Description: The earlier Tandantottam plates allocate one vritti each to the Mahabharata reader and drummer, one each to the three Madhyasthas, two for a doctor, three for maintaining the head sluice and village reservoir, as well as shares for various servants and temple performers. Other provisions, such as those for doctors, watchmen (or police), libraries, etc., addressed in the constitution, are of broader significance, meeting needs in health, education, and police services.
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Source Location: The inscription was found on the south wall of the third prakara in the Arulmigu Oppilamulaiyammai Udanurai Komuktheeswarar Thirukovil (Gomuktisvara) temple at Thiruvavaduthurai.
Description: The inscription was found to be engraved on the south wall of the third prakara in the Gomuktisvara Temple at Thiruvavaduthurai village in the Mayiladuthurai District of Tamil Nadu. The inscription belongs to the reign of Chola Dynasty King Parakesarivarman alias Tribhuvanachakravarti (Parantaka Chola I). It registers the remission of taxes on the lands given to the temple by Sēnāpati Iḷaṅgārikuḍaiyāṇ Śaṅkaraṇ Ambalaṅkōylkoṇḍāṇ alias Anantapālaṇ of Peravur-Nadu, for the maintenance of a matha named ‘Muṇṇūr̥r̥irubattu-nāḷvaṇ’ and to feed the Brahmins, the Tapasvins, the destitute and to those studying medicine, grammar, etc. The remission of taxes was done by the assembly of Virudarajabhayankara Chaturvedimangalam, a Brahmadeya in Manni-Nadu, and a subdivision of Virudarajabhayankara-valanadu. The inscription is dated on a Monday, Trayodasi, Mula nakshatra, Dhanur masa, 3rd year of the King Tribhuvanachakravartin corresponding to the 9th Century.
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Source Location: These Copperplates were found while digging for the foundation of the kitchen in Lakshmi Narayana Perumal Temple (Vishnu temple) in Chinnamanur Town in Theni district of Tamil Nadu.
Description: This set of 8 copperplates was found in Lakshmi Narayana Perumal Temple (Vishnu temple) in Chinnamanur Town in Theni district of Tamil Nadu. The first 5 plates contain Sanskrit verses and the other 3 plates are in the Tamil language. The text describes a royal lineage with exceptional kings and their remarkable achievements. The priest Agastya is mentioned as a revered figure in this royal lineage. One king sacrifices himself to save his master, and another named Sundara-Pāṇḍya is a helmsman in the ocean of all śāstras (knowledge). Countless emperors and kings from this lineage attain godhood through numerous sacrifices, and their descriptions are considered beyond mortal comprehension. The text then traces the lineage to King Arikṣārī, followed by Jatila, Rājasiṃha, Yaraguna, and Kirī-Māra, who is the invincible lord of wealth. Sri-Māra, the son of Kirī-Māra, conquers various kings and protects the earth under one umbrella. The younger brother of Yaraguna, named Parāntaka, is a virtuous king known for defeating the powerful king Ugra near Kharagiri. Parantaka, the glorious son of Sreshthisarman, born in the Kausika lineage was widely known as wise, dutiful and highly modest. His grandson Bhaskara and great-grandson Sreshthin were known for their great religious austerity. Their ancestors who had reached the other end of the Vedic learning were proficient in the Agnivesha Kalpa. The Agnivesha Kalpa, the doctrine of Medicine, is an extensive work written by Agnivesha who is said to be the predecessor of Sushrutha. Further, the narrative portrays a lineage of heroic kings and their significant contributions to battles, victories, and the protection of the earth. The text reflects the generosity of the king in making a significant land grant and highlights the individuals involved in the process, including the minister, servants, and accountants. Additionally, it includes a plea for the protection of the granted property by future kings.
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Source Location: This inscription is engraved on the southern side entrance of the Sivan temple. (Village Inscription No. 1).
Description: This inscription is engraved on the southern side entrance of the Sivan temple at Sivapuram village of Kanchipuram and belongs to King Rajendran I and corresponds to 1009 A. D. (11th Century AD). Vaikanashan Kesava Shankara Narayanan scribed this inscription with the information given by the local villagers. This inscription mentions detailed information about the land grants and boundaries of the Rajaraja Eashwaramudaiyar Mahadevar by Jeyakondan Chola Mandalam Manvir Kottathuku Purisainadu people and the 9th line of this particular inscription mentions the boundaries of land grants along with the description of the Maruttuva kiḻavaṉ (an old physician).
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Source Location: The inscription was found on the south wall, the second tier of the Brihadhiswara temple at Thanjavur.
Description: The inscription was found on the south wall, second tier of the Brihadhiswara temple shrine which belongs to the reign of Chola King Rajaraja deva (1014 A. D.). The inscription records the land enjoyed by the maruttuvaperu (physician) in village of Arappar in Inganadu, a subdivision of Tenkaduvay (south of Kaduvay i.e., Kaduveiyaru in Nagapattanam taluk) alias Arulmoridevavalanadu. The word maruttuvaperu is synonymous with Vaidya vritti which indicates the remuneration paid to physicians for their medical services and in ancient days. Generally, the lands were given in the form of honourarium.
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Source Location: The inscription was found on a stone-built compound wall of Sri Appan Venkatesa Perumal Kovil at Thirumukkudal.
Description: The inscription was found on a stone-built compound wall of an ancient Venkatesa Perumal Temple in Tirumukkudal village located at the confluence of the three rivers Palar, Vegavathi, and Cheyyar. The epigraph is dated to the sixth regnal year of King Vira Rajendradeva of Chola Desha. It is the biggest and most informative record of the 11th Century, recording the provisions made for the maintenance of an educational institution and a hostel. Above all, it furnishes detailed information, such as is available from no other source, regarding the upkeep of a hospital, the medicines stocked therein, the number of beds provided for in-patients, the endowment for a staff of nurses, physician, surgeon, and compounder, and the provision for inferior servants such as the washerman, the potter and others that attended to the needs of the patients. The temple, Vedic college, hostel, and the hospital were combined into one building with separate wings for each section. It records the money provided to cover the daily expenses of the offerings or prasadas given in the temple daily and on special occasions and festivals, the wages of the temple workers, Veda gurus- teachers of the Vedic college, physicians and other healthcare workers, including cooks, maids, servants and gardeners. It also includes the expenditure for the maintenance of the hospital named Viracholathuralaya. It was primarily built to treat the students of the Vedic college living in the hostel, and temple servants that were sick. The hospital was provided with 15 beds for the treatment of inpatients. A traditional general physician named Kodandarama Asvatthama Bhattar of Suvarna gotra was appointed as the Chief physician and was paid annually with 90 kalam of paddy aud 8 kasu in addition to a grant of land, for prescribing medicines to the patients. Besides the physician, there was a surgeon who received 30 kalam of paddy, two pharmacists who brought medicinal herbs, firewood and prepared medicines were paid 60 kalam of paddy and 2 kasu, two nurses attending the patients and administering medicines were paid 30 kalam of paddy and 1 kasu, and a barber who helped to perform minor operations in addition to his professional duties was paid 15 kalam of paddy. The hospital also provided a ration to the sick which consisted of 1 nali of rice per day. Besides the above, a provision of 2 ¼ kasu for a lamp to be kept burning in the hospital during nights, 15 kalam of paddy for the water man and 40 kasu for stocking medicines was also made. 20 Medicines were stored in the hospital including: Brahmyam-kadumburi, Vasa-haritaki, Go-mutra-haritaki, Dasa-mulaharitaki, Bhallataka-haritaki, Gandira, (7) Balakeranda-taila, Panchakataila, Lasunady-eranda-taila, Uttama-karnadi-taila, Sukla--sa-ghrita, Bilvadi-ghrita, Mandukara-vatika, Dravatti, Vimala, Sunetri, Tamradi, Vajrakalpa, Kalyanaka-lavana and Puranaghrita. These medicines were stocked in quantities as to suffice the need for one year usage.
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Source Location: This inscription is engraved on the Northern side of Lakshmi Narayanaswamy temple sanctum. (Western side facing wall-Village Inscription No 9)
Description: This inscription is engraved on the northern side of Lakshmi Narayanaswamy temple sanctum facing west side and it corresponds to Rajendra Chola I of the Chola dynasty. This inscription mentions the officer named Vaikoorudaiyan Vallala Kandan Pitchai from jeyaṅkoṇṭa cōḻamaṇṭalattu ūṟṟukkāṭṭuk kōṭṭattu tamaṉūr nāṭṭu kāyvāntaṇṭalam alias Chaturvedimangalam, who built the temple named Rajendra Chola Easwara Mahadevar in the name fame of Rajendra Chola I. The temple is now known as Choleeswara temple. Even though this temple was constructed during the reign of Rajendra Chola I, it didn’t hold the inscriptional details of Rajendra Chola I, and all those available inscriptions were dated back to Vikrama Chola in the 5th year of his rule. All of these inscriptions are about the land grants to the temple for maintenance and conducting rituals. One specific line (13th line) in this particular inscription deciphers the information about the land grant to maintain a maruttuva tōṭṭam or a garden of Medicinal plants.
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Source Location: This inscription is engraved on the Northern wall of the mandapam in front of the central shrine of the Sivayoginathar temple.
Description: This inscription belongs to the reign of the Chola King Rajendra Chola I during the 04th year of his rule. It is engraved on the North wall of the mandapam in front of the central shrine of Sivayoginatha temple in Tiruviśalūr village of Kumbhakonam taluk of Thanjavur, Tamil Nadu. (Inscription number 350). This inscription holds the information about the register of a grant of one vēli and four mā lands of Rājakēsari- chaturvēdimaṅgalam a Brahmadēya in Nallūr-nādu a division of Nittavinōda-vaḷanādu and a house (or site) at Vēmbaṟṟūr alias Śōḷamārttāṇda-chaturvēdimaṅgalam to an Ambaṭṭa resident by name Arayaṉ Uttamaśōḷaṉ alias Rājēndraśōḷa-Prayōgadaraiyan as Śalyakriyā bhoga (land grant for performing Surgery) by Āḻvār Śri Parāntakan Kundavaipirāttiyār (Parental aunt of the king and elder sister of Rājarāja I), while she was staying in the palace at Paḻaiyāṟu.
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Source Location: This inscription is engraved on the North wall of the mandapam in front of the central shrine of Sivayoginathar temple.
Description: This inscription belongs to the reign of the Chola King Rajendra Chola I during the 4th year of his rule. It is engraved on the North wall of the mandapam in front of the central shrine of Sivayoginatha temple in Thiruvisalur village of Kumbhakonam taluk of Thanjavur, Tamil Nadu. (Inscription number 351) corresponds to 1016-17AD. This inscription holds the information about the register of land grants from Rājakēsari - Chaturvēdimaṅgalam, a Brahmadēya in Ārkkāṭṭuk-kūṟṟam division of Pāṇdikulāsani-vaḷanādu to Arayaṉ Uttamaśōḷaṉ alias Rājēndraśōḷa-prayōgadaraiyan as Śalyabhōgam (land grants for surgery) by Āḻvār Śri Parāntakan Kundavaipirāttiyār (Parental aunt of the king and elder sister of Rājarāja I ).
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Source Location: This inscription is engraved on the Northern side wall of the Matchapureeswarar temple (Village inscription number 22)
Description: The inscription belongs to the reign of King Rajendran I of the Chola dynasty and is engraved on the Northern side wall of the Matchapureeswarar temple sanctum, Kovil Devarayan Pettai, Papanasam, Thanjavur. Alvar Sri Paranthakan Sri Kunthavai Pratiyar sent the notification message as ordered earlier in the assembly of Nallur Natu Brahmadeyam Sri Rajakesari Chaturvedi Mangalam. The message referred to the grants of Sundarachola Vinnakar Aathulasalai (Hospital) that were attached to the Tirumal temple in Thanjavur.
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Source Location: This inscription is engraved on the Western side of the Matchapureeswarar temple (Village inscription number 22)
Description: Alwar Sriparanthakan Kuntavaiyar (Champion Mahadevyar) bought nine mā of land (1 mā - 100 kuḻi (10000 Square feet) and one-quarter house for 80 kācu from Rajakesari Chaturvedi mangalam Sabiyar and gave it as Vaidya bhogam (land for doctors) to Kṣattiriyacikāmaṇi Vaḷanāṭṭu Marukal Nāṭṭuc Cavarṇaṉ Araiyaṉ Maturāntakaṉ and his clansmen.
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Source Location: This inscription is engraved on the west and north wall of the Rudrakotisvara temple at Panamugai village near Brahmadesam in Tiruvannamalai district of Tamil Nadu.
Description: This inscription engraved on the west and north wall of the Rudrakotisvara temple of Panamugai, belongs to the king Kulottunga Chola I of the year 21, 1091 A. D. of the Chola dynasty. It begins with the prasasti (eulogy) of the king. It records the exemption of taxes for the devadana lands of Sri Rudrasolai Mahadeva by the Sabha of Dinachintamani-Chaturvedimangalam of Damar-nadu. The Devadana lands were located in twelve different places. These twelve different places were bought by twelve different people in the 12th, 14th, and 21st years of the King’s rule. Among these, the boundaries of land owned by the Physician Tiruvikrama Bhattan as Vaittiya-bhogam (gift to the physician/ for the enjoyment of the physician) are mentioned.
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Source Location: This inscription is engraved on the Northern side wall of the Agatheeswarar temple (Village inscription number 17).
Description: This inscription is engraved on the Northern side wall of Agatheeswarar temple sanctum in Keerakalur Village, Tiruvarur district in Tamil Nadu. The inscription is in Tamil grantha script in the Tamil language. During the reign of the Chola King Rajendra Cholan II, Kaḷappāḻ Capaiyār in Kīrakkaḷūr arranged a small crowd gathering at the gate of Srīpuruṣōttama Tēvar for Kāsyapaṉ Araiyaṉ Araicāṉa who received land as a gift for medical treatment (vaittiyakkāṇi) from Rājakēsari Maṅkala Pēraiyaṉ. In this meeting after the discussions, the councilors confiscated the land from the Vaidyan Kāsyapaṉ Araiyaṉ. Later, the Vaidyan wrote an application to the congregation according to social custom. This inscription expels the witness of Paracurāmaṉ who had given land to Vaidyan for cultivation and then later, they gave usurped land to him.
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Source Location: This inscription is engraved on the Northern side wall of the Agatheeswarar temple (Village inscription number 21).
Description: This inscription is found in broken fragments with six lines of information in the northern side wall of the Agatheeswarar Kovil in Keerakalur village, Tiruvarur district of Tamil Nadu. It approximately corresponds to the period of the 10th to 11th Century AD. It was written in Tamil grantha script in the Tamil language. The broken fragments hold the information about the land given for medical treatment (Vaidyakkāṇi).
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Source Location: The inscription engraved on the wall of Agni-Purisvara temple in Thirupugalur village of Tamil Nadu.
Description: The inscription belongs to the reign of the Chola dynasty King Parakesarivarman alias Chakravartin Vikrama-Choladeva (1118-1133 A. D). The record is dated to a Tuesday, combined with Uttiradam (Uttarashada) star, Chaturthi tithi in the month of Rishabha in 2nd year of Vikrama Choladeva’s reign. It is engraved on the north wall of the second prakara of the Agni-purisvara temple in Thirupugalur village of Tamil Nadu state. The inscription registers the remission of taxes on land sold to Manadukkiniyan alias Viratarajan of Tevur for the maintenance of a hospital instituted by him. This hospital was located on the northern bank of the river Mudikonda-solap-peraru at Tiruppugalur for treating the sick and needy. The remission of taxes was done by the assembly of Kshatriyanatha-Chaturvedi-Mangalam, which met in the Naralokaviran-mandapa in the temple of Pugalurdeva. This is an example of recognition by the State in ancient South India for the voluntary and charitable service rendered by a citizen to the community.
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Source Location: The inscription is engraved on the Northeastern corner of Thirukoteeswarar Temple, a Hindu temple located at Thirukodikaval in the Thiruvidaimarudur taluk of Thanjavur district in Tamil Nadu, India.
Description: The inscription belongs to the reign of the Chola dynasty King Parakesarivarman Tribhuvana Chakravartin Vikrama Chola Deva. This record is engraved on the Northeast corner of the Tirukkotisvara temple in the Thirukodikaval village of Tamil Nadu state. It is dated on Tuesday combined with Rohini star in the month of Panguni in the 11th regnal year of King Vikrama Chola Deva corresponding to 1129 A. D. The inscription records land grants made by the authorities of the temple, the details include - a gift of 1 veli of land at Tirukkodikaval for feeding 10 tapasvins in the temple at Tiruvavaduturai in Tiraimur-nadu, a subdivision of Tenkarai Uyyakkondar -valanadu and the 1/2 veli of land was granted to the Physician Satturumanyan Alappirandan as vaidyavritti for treating the tapasvins.
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Source Location: This inscription is engraved on Northern wall of third circle of Veezhinathar temple.
Description: This inscription engraved on the Northern wall of the third circle of Veezhinathar temple at Thiruveezhimizhalai belongs to King Rajaraja Chola III of the Chola dynasty. This temple is also called as the Mapillaiswamy temple. This inscription records some land grants made to the temple. It mentions that the king ordered to give a single half-acre piece of land for tiruttoṇṭu (service) and for the development of āyu (life), ārokya (health), and ayisvariya (wealth). It also mentions that the person who wrote and implemented the king's order was an officer named Veera Vinota Pallavariyan.
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Source Location: This inscription is engraved on the south wall of the ruined Siva temple in Kulathur village of Tamil Nadu.
Description: This inscription is found on the south wall of the dilapidated Siva temple, corresponding to the reign of Māravarman Sundarapāndya in the 1st year and the 5+2nd year, on Panguni 20, A. D. 1223. The naṭṭavar of Kulattūr in Kōṇāḍu, in collaboration with the temple trustees, played a pivotal role in resolving a dispute that had arisen between the temple and a Vikkiramachōla-nāḍalvān regarding the ownership of a canal. The resolution was reached by mutual agreement, allowing for the extraction of water from the canal within specified limits to irrigate the fields of the concerned party. It was also decided that half of the income generated from fishing in the canal (päsippāṭṭam) would be equally shared between the disputing parties. This inscription, while primarily addressing the matters of canal ownership and land boundaries, also contains a noteworthy reference to a calliya virutti (grant of land designated to a surgeon) in close proximity to the fields. From a medical perspective, this reference to the surgeon's grant land is of particular interest as it signifies the existence and support of medical practitioners during that period. The presence of such medical professionals was integral to the community's well-being, and the allocation of land for a surgeon underscores the significance of healthcare and medical services within the society.
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Source Location: The stone inscription was engraved on the north wall of Perumal temple Poigai near Viranchipuram, Tamil Nadu.
Description: The Inscription belongs to the reign of Chola King Rajaraja Chola III, it records the gift of the village Attiyur. In the village, Pallichchandam, Tukkai- patti, and Pidari patti these types of land were being enjoyed by the Vaidyas and Bhattas. It also contains information regarding Sengeni- virasani -Ammaiappan Aragiya -Soran alias Edirili – Sora – Sambuvarayan received the gold from the Kerala merchant Rama, the gold was given to Arulala -Perumal temple at Poigai as a divine gift (Devadana) and also dry land and wetlands were given. The word Vaidya vritti indicates the remuneration paid to Vaidya for their services and in ancient days the lands were given in the form of honorarium.
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Source Location: This inscription is engraved on the southern wall of the mahamandapa of the Varatharajaperumal temple.
Description: This inscription is found engraved on the southern wall of the Mahamandapa of the Varatharajaperumal temple. A portion of this inscription has been concealed by cement over time. This inscription documents the establishment of a village during the reign of Rajaraja Chola by a King named Vanakovaraiyan. The primary intention behind the establishment of this village was to procure advantages for King Vāṇakovaraiyaṉ. Furthermore, the inscription highlights the allocation of land to 21 Brahmanas, each receiving a portion of 1½ magathesal kolai (a unit of measurement) as vaittiya virutti (land grant to physicians).
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Source Location: This inscription is engraved on the south wall of the first prakara (protective wall) of Nataraja Temple.
Description: This inscription engraved on the south wall of the first prakara (protective wall) of the Nataraja Temple of Chidambaram belongs to King Sadayavarman Vikkiraman I of the Pandya dynasty. This inscription records a royal order granting 116 veli lands in Adur/ Jananathanallur and other villages. In that, 108 veli lands were given to Chaturvvedi-bhattar, one share for Ulagaimuludumudaiya-pillaiyar, two for Veda-vritti, one as Vaidya-vritti (Gift to the physician for practice of medicine), two for asu-makkal and two for madappuram. The grantees were asked to remit tax at the rate of 4 kalam of paddy per veli to the treasury of Tillai-nayakan. The Bhattas were asked to take turns, with eleven of them blessing after the circumambulation of the deity at the time of Sri-Bali in the shrine of Nachchiyar.
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Source Location: This inscription is engraved on the south wall of the first prakara of the left entrance of the Nataraja Temple at Chidambaram.
Description: This inscription is engraved on the south wall of the first prakara of the left entrance of Nataraja Temple at Chidambaram. This inscription is recorded in the thirteenth year of the rule of Kōnerinmaikondan Sundara-Pandya. This document is attributed to Jatavarman Sundara-Pandya I, as it includes provisions for a unique ritual known as "Elländalaiana-Perumal-sandi," signifying the service for the lord of all regions. This inscription holds significance due to its rare account of establishing a new village during his era. It provides detailed information about the arrangements made for the foundation, shedding light on the specifics of the village's creation. The granted village was named "Vikrama-Pandya-chaturvedi-mangalam," presumably after an unidentified brother or father (nāyaṇār) of Sundara-Pandya. Within this village, the "Vikrama-Pandyesvara" temple was also erected. The primary purpose of this village was to house 108 Brahmanas, among whom were scholars well-versed in Vedas and Sastras, capable of interpreting and teaching them. The village land spanned four vēlis, encompassing the temple grounds, dwelling sites for the 108 Brahmanas, custodians of the village library (Sarasvati-bhandara), and other village functionaries (panimakkal). During the acquisition of the land, including trees, wells, pathways, irrigation channels, and land divisions (bhagasraya), the rights and privileges of previous tenants and title-holders were completely bought out. The Brahmanas were ensured access to the tank Kavarkulam for their sandhyavandana prayers, and provisions for cattle grazing were made. Additionally, 117 velis of land were acquired in the village of Rajasik hämaṇinallur, also known as Puliyan-gudi, to support the maintenance of the Brahman families and others. Each Brahmana seemingly received a full veli of land as Vedavirutti. Two vaittiyars (physicians) were allocated land each as vaittiyavirutti (a gift to the physician for their medical services). Various other roles, such as village accountant, drummer, potter, blacksmith, carpenter, goldsmith, irankolli, barber, washerman, village watchman (padi-kappan), and the village servant (vettiyan) also received part of the land. Three parts of the Natta land outside the Agrahara Brahman quarter were allocated to Vellan-kaniyalar, and the rest to other professionals. The village site contained fruit trees, gardens, ponds, water pits, grazing fields, irrigation channels, uncultivated land, embankments, and pathways, all transferred to the recipients according to customary practice. While taxes were exempted, it was stipulated that from the 14th year of the king's rule, 500 kalam of superior paddy must be allocated annually to the Chidambaram temple for conducting the mentioned santhi ritual. Also, lands belonging to temples (tirunamattukkani) needed to be marked with trident-engraved stones.
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Source Location: This inscription is engraved on the east wall of the first prakara (protective wall) of Nataraja Temple.
Description: This inscription reveals that Ambaruvandai Arayan, also known as Sri-Vedavanapperumān or Tondaiman, established a charitable institution to provide food and support to the ātular (diseased) and distressed individuals. This facility was located on the eastern side of the west tiruviti called Mudittalai-konda-perumā-tiruvīti. He sought permission from the king to allocate 44% (vēli) of his personal property in Pāṇḍūr, which is also known as Kulottunga-chōla-vallam in Rājādhiraja-valanādu, to create a separate endowment, referred to as Rajarajan-ampar, for the sustenance of this charitable institution. The king granted this request and directed various officials, likely responsible for maintaining land records, to ensure that the endowment would come into effect from the paśānam (the season of the harvest of irrigated crops) of the specified year. The document, referred to as a "sadhanam," was to be recorded (oḍukkavittu) in the tirukkai-otti and engraved within the Kulottunga-chōlan-tirumaligai. From a medical perspective, this inscription offers an intriguing glimpse into the historical practices of assisting those in need during ancient times. The establishment of a free feeding house for the sick and distressed underscores the societal recognition of the importance of healthcare and support for vulnerable individuals. The inscription showcases the charitable efforts made to address the needs of those suffering from illness and distress, reflecting a historical commitment to healthcare and social welfare. This historical context sheds light on the early initiatives to provide medical care and sustenance to the less fortunate, contributing to our understanding of the evolution of healthcare and philanthropy in ancient times.
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Source Location: This inscription is engraved on the north wall of the prakara of Tiruvikrama Temple.
Description: This inscription was found engraved on the north wall of the prakara (protective wall) of the Tiruvikrama Temple, Tirukoyilur village, South Arcot, Tamil Nadu, during the year 1268 AD. This record is about the sanction of the King’s grant made to 24 Bhattas as Chaturvedimangalam in the name of the deity Varata Nayaka. This newly formed Chaturevedimangalam consists of 27 shares, among which 24 were given to Chaturvedi Bhattas, one of the Siva temples called Srikailasam, one of the Vishnu temples called Tirumerkoil and the last one as vaityapākam (physician’s share). The boundaries of the land are elaborated, and it is also stated that the lands already donated as devadana, tiruvidaiyattam, pallichandam, and bhattavritti had to be excluded. The grains harvested and the taxes collected were all donated to the above 27 shareholders. Also, the officials were ordered to engrave this document in stone and copper.
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Source Location: This inscription is engraved on the Northern stonewall of the Meenakshi Amman temple.
Description: This inscription engraved on the Northern stonewall of the temple of Meenakshi Amman temple at Kolinjivadi village of Tirupur district belongs to king Veerapandyan of the Pandya dynasty. This inscription deals with the viṣavirutti nilam (land grants to a toxicologist or Visha vaidya). It records that a measure of one mā land and Kumanarayan land of half mā araikkāṇiyum were granted to the Sokkanathar temple Kaamakooti Naachiyaar as viṣavirutti nilam (land grants to a toxicologist or Visha vaidya) in tēvatānamāṉa amarapayaṅkara maṉṉaṟai and Kulottunga Chola maṉṉaṟai, and Nahularathitha thevan with land of half mā araikkāṇiyum. In total, 13 mākāṇi araikkāṇiyum lands were granted to the Sokkanathar temple Kaamakooti Naachiyaar.
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Source Location: This inscription is engraved on the eastern wall of the 1st circle of the Somanatha Swamy temple Prakaram.
Description: This inscription is engraved on the eastern wall of the 1st circle of the Somanatha Swamy temple at Achuthamangalam village of Thanjavur district. It belongs to King Maravarman Kulasekara Pandya I (Konerinmai Kondan) of Pandya dynasty, and this inscription corresponds to the 12th and 13th centuries. This is the incomplete, distorted inscription that mentions the information about the Vaitya virutti (land grants to Physicians) and some other purposes by Somanatha Mangalathu assembly members from the common lands.
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Source Location: This inscription is engraved on the Eastern wall left entrance of Marundeeswarar temple (Arjuneswarar temple) Maha mandapam (Village inscription number 61).
Description: The inscription belongs to the reign of the Kongu Cholas King Vikrama Chola III during the 29th year of his rule. It is engraved on the Eastern wall left entrance of Marundeeswarar temple, also known as Arjuneswarar temple, Maha mandapam, Kadathur, Udumalaipettai, Coimbatore. This inscription holds information about a person named Tiribuvana Singan, who suffered from Varamēkam (Diabetes) which was cured by the blessings of the Kadathur God. This inscription also details the absconding of a person named Udayathiccha Thevan and mentions about the donation of a land with its boundaries attested by two officers.
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Source Location: This inscription is engraved on Southern stonewall of the temple of Chokkanathar temple.
Description: This inscription engraved on the Southern wall of the Chokkanathar temple at Kolinjivadi village of Tirupur district belongs to the king Vikrama Cholan III of the Kongu Chola dynasty. This inscription holds the information about viṣavirutti nilam (land grants to a toxicologist or Visha vaidya) with a measure of two mā araikkāṇi lands in vīracōḻa maṉṉaṟai, kulōttuṅka cōḻa maṉṉaṟai, kumaṇarāyaṉ to the Sokkanathar temple Kaamakooti Naachiyaar.
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Source Location: This set of two inscriptions are engraved on the rock next to the Muniyappan temple.
Description: These inscriptions are engraved on rocks near the Muniyappan temple at Namakkal, Tamil Nadu and it corresponds to the 13th century AD. It contains two inscriptions first inscription has 15 lines and the second has 8 lines. First Inscription: This first record holds the information about the land grant of the village (ēḻūr– nāṭṭu vāsavaṉ– mātēvi) to the vaityapurantaraṟ (expert physicians), aṅka vaittiyars (surgeons) like Nagore Cavarṇaṉ (learned Physician) pārāciriyaṉ, ātittatēvaṉ– tiruvampalap perumāl by the people from North Kongu ēḻūr (current Namakkal). Second Inscription: This second record also holds the information about the land grant of the village (ēḻūr– nāṭṭu vāsavaṉ– mātēvi) to the vaityapurantaraṟ (expert physicians), aṅka vaittiyars (surgeons) like Nangore cavarṇaṉ (learned Physician) pārāciriyaṉ, ātittatēvaṉ– tiruvampalap perumāl by the people from ēḻūr (current Namakkal) under the order of the King Sundara pandyan.
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Source Location: This inscription is located on a broad rock nearby the Kottai Muniyappan temple at Namakkal.
Description: This inscription is located on a broad rock near the Kottai Muniyappan temple at Namakkal. It was recorded in the eighth year of Pandya king Tribhuvanachakravartin Konerinmaikondan Sundara- Pandya. This records an order of the king making a tax-free grant of the village Vanavamadevi in Elurnadu, a sub-division of Vadakongu, to an aṅgavaityar (surgeon) by the name Svaṉanpā Rāsrīyaṉ Ātittatevaṉ Tiruvampalapperumāḷ of Nāṅkūr who had the title Vaityapurantaraṟ (expert in medicine).
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Source Location: This inscription was found on the wall of the north verandah of the first prakara (protective wall) in the Haratirthesvara temple in Tiruvarangulam.
Description: This inscription was found on the wall of the north verandah of the first prakara (protective wall) in the Haratirthesvara temple in Tiruvarangulam. It was recorded in the 24th year of Kulasekhara Pandya in the month of Chittirai. It mentions that the trustees of the temple gave a Devadana (land belonging to the temple) tax-free land as Vaidya-Vritti (gift to the physician) and Jivita to Āteyaṉ Tiruccentār Mutaliyār Mimpavaṉa Vaicciyātarāyan who was a well-known Savaṇan (physician) of Tirumarugal.
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Source Location: The sacred oil in the well at Vanamamalai Thothatrinathan Perumal Temple of Nanguneri, Tamil Nadu.
Description: An Archaeological tour report mentions the visit to Nanguneri in Tirunelveli District of Tamil Nadu. Nanguneri is the headquarters of the Vanamamalai-Jiyar, who is the religious head of one of the most influential mathas of the Tenkalai-sect of the Sri-Vaishnavas in the South. The first founder of this matha was Ramanuja-Jiyar, one of the eight immediate disciples (called the ashta-diggajas) of Manavala-maha muni, who is said to have expounded and propagated what is known as the Rahasya (esoteric) doctrines of the Tenkalai Vaishnava creed. The village contains two small temples of Vishnu and Siva and a big Vishnu temple dedicated to the deity Vanamamalai-Perumal, popularly called Totadri, which is under the management of this matha. The chief feature of this temple is its oil well, formed by the oil accumulation through the ages with which the deity had been daily bathed, and it is said to have great powers of efficacy in healing skin diseases. Gingelly (Sesame) oil abishekam is performed to the Lord throughout the year which gets collected into the well. The oil has been hailed by Sage Agastya as ‘Sarva Roga Nivarani’ and is said to have medicinal values helping cure both internal and external illnesses including ulcers and skin diseases. The oil at this temple is just as special as the ‘laddu’ of Tirupati temple.
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Source Location: The copperplates are found in the former North Arcot district (Present day Vellore district) in Tamil Nadu.
Description: This set of 3 copperplates, found engraved on both the sides was preserved in the office of the Head Assistant Collector of North Arcot and is currently being preserved in the Madras Museum. These inscriptions were recorded during the reign of Vijayanagara king Srigiribhupala in Saka samvat 1346 (1424 Century A. D.) and it narrates the grant of a village named Nipataṭaka by king Śrigiribūpāla in favour of Sampatkumār-Paṇḍita. Chief donee Sampatkumār-Paṇḍita was an Ayurveda Vidhwan, his father Gōvinda-Paṇḍita was also well versed in Ayurvēda and the Vēdāṅgas. They were known to be great physicians born in Kāśyapa gōtra belonging to Rambhamayura. The King Śrigiribhūpāla made the grant of land to Sampatkumār-paṇḍita, his relatives, and other learned men with him on a Friday Rēvatī nakshatra on Uttāna-dvādaśī thiti in the cyclic year Krōdhin corresponding to the Śaka year 1346.
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Source Location: This inscription is engraved on a rock near the Agatheeswarar Kovil.
Description: This inscription was engraved on a rock near the Agatheeswarar Kovil, Agatheeswaram village, Kanyakumari, Tamil Nadu, during the year 1438 Century AD. On the birth star (Paraṇi) of the King whose name is not mentioned, a land for akaram (the place where the Brahmins live) was gifted for learning the Rigveda, Samaveda and Yajurveda, for provision of maruttuva vacati (treatment facility or residence of physician) and also for using clay vessels to the Utaiya Mārattāṇṭac Caturvēti Maṅkalam Paṭṭar.
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Source Location: This inscription was found at the north wall of the gopura in front of the Sri Veeratteswarar temple at Korukkai village in Mayiladuthurai district of Tamil Nadu.
Description: The inscription on the north wall of the gopura (gateway) in front of a temple records an edict issued by the Vijayanagara king Devaraya II in Saka year 1368. The edict addresses issues related to administrative practices and their adverse effects on the local populace. The inscription mentions a district called Valudilambattu-usavadi. The edict describes a practice where ministers forcibly took presents from the lower and right-hand classes at the beginning of each reign. This extortion led to widespread discontent among the ryots (peasants). The oppressive practices drove many peasants to leave the country in search of better conditions. As a result, worship and festivals ceased in temples, the land was afflicted with diseases, and many people died. The king prohibited such practices and ordered that this prohibition be engraved and displayed throughout the country to prevent future occurrences of such abuses. The edict was issued to curb corruption, restore social and religious practices, and address the resulting public suffering. By inscribing this order widely, the king aimed to ensure that the reforms were communicated clearly and enforced effectively.
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Source Location: The inscription is engraved on three sides of a well-dressed slab stone set up in front of the Dhanwantari shrine in the fourth prakara of Sri Ranganatha Swamy temple at Srirangam.
Description: The inscription is engraved on three sides of a well-dressed slab stone set up in front of the Dhanvantari shrine in the fourth prakara of Ranganatha Temple, Srirangam, Tiruchirapally. It was issued in the regime of a certain Ir̥andakālameḍutta Perumāḷ alias Kūḍal Uttamanambi-Piḷḷai. The object of the inscription is to register a gift of 2 vēli of land made by Śrīnivās alias Śrīrāṅga-Garuḍavāhana-Bhaṭṭa, the son of Aḷagiyamaṇavāḷa-Maṅgalādarāya, (a member) of the Bhaṭṭāḷ-Koṭṭu of the temple. He had reconstructed the Arōgyaśālai (Hospital) which had been formerly erected by his ancestor Garuḍavāhana-Bhaṭṭa, a great Physician, in the time of Pratāpachakravartin and had suffered damage during the vāṇam, and installed therein an idol of Dhanvantari-Emberumāṇ. The land granted shall be utilised for conducting worship to the newly installed image of Dhavantari and for supplying kuḍinīr-amudu to God Perumāḷ (Raṅganātha).
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Source Location: This inscription is engraved on the North wall of the fourth prakara, opposite the Mudalalvar shrine at Srirangam temple.
Description: The inscription is dated to the 10th year and 184th day of Tribhuvaṇachakravartin Kōnērinmaikoṇḍān, likely to be Jaṭāvarman Sundara Pāṇḍya III, who was recognized by the title Kōdaṇḍarāma. This date corresponds to the year 1312 A. D. This inscription is engraved on the northern wall of the fourth prakara, opposite the shrine of Mudalalvar. It documents the bestowal of 700 ma of tax-exempt land to 208 Bhattas who were settling in the agaram called Kōdaṇḍarāma-chaturvedimangalam. The allocation of land was intended for Vetavirutti, Vaityavirutti (a gift to physicians for their medical services), and Purāṇa Virutti. This agaram was newly established and named after the reigning king in Tiruvarangam-Tiruppati, situated in Vila-nādu, a sub-division of Pandi-kulapati-valanādu on the southern bank. The purpose of the land grant was to facilitate the worship and offerings to the deity Lakshminārāyaṇa-Perumal, who was consecrated in that settlement.
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Source Location: This fragmentary inscription is engraved on the south wall of the Kurattalavar Shrine at Srirangam temple.
Description: This incomplete inscription is found to be engraved on the southern wall of the Kurattalvar Shrine belonging to King Parakesarivarman of the Pandya dynasty. One part of the inscription discusses Uttamasilichaturvedimangalam. Another fragment provides details about the 31st year of a ruler's reign, while a third piece refers to a Vaijya/ Vaidya bhoga (land for doctors).
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Source Location: This inscription is engraved on the east wall of the fourth prakara of the Sriranganathaswamy temple at Srirangam.
Description: This inscription is found engraved on the east wall of the fourth prakara of the Sriranganathaswamy temple in Tiruchirapalli. This grant was made on the 24th day of the 21st year of the king’s reign, while he was encamped at Kannanūr. This inscription documents a significant contribution of tax-exempt lands in various villages, including Toḍaiyur, Naṭṭanangudi, Malavanür, and others. These lands were gifted to the Bhaṭṭas (learned Brahmins) of Ravivarma-chaturvēdimangalam as bhattavirutti, purāṇavirutti, vaityavirutti (gift to physicians for their medical services). The donor of these lands was King Tribhuvanachakravartin Konerinmaikondan. The inscription also mentions that the village was established in the 8th year of Perumāl Sundarapāndya, who is identified as Jatāvarman Sundarapandya III. Based on the context of the inscription, the king in question here could likely be identified as Māravarman Kulasekhara II.
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Source Location: This inscription is engraved on the north wall of the fourth prakara of the Sriranganathaswamy temple at Srirangam.
Description: This inscription is engraved on the north wall of the fourth prakara of the Sriranganathaswamy temple in Tiruchirapalli. This inscription details the distribution of virutti’s (gifts) such as vetavirutti, purāṇavirutti, and vaittiya virutti (gift to physicians for their medical services) to the temple and the Brāhmaṇas. The inscription also reveals that the village known as Ravi-Varma-chaturvēdimangalam was established under the auspices of a monarch referred to as Tribhuvanachakravartin Kōnēriņmaikondān, who is also credited with issuing the inscription. The conclusion of the inscription's date indicates that it can be linked to the era of Maravarman Kulaśēkkhara II. Among those involved, Nārāyanan Anantan is recognized as a signatory within this record.
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Source Location: Southern wall of the Maha mandapam of Gopalaswamy Temple
Description: This inscription was found on the Southern wall of the Maha mandapam of the Gopalaswamy Temple in Palayamkottai, Tirunelveli district of Tamil Nadu. It corresponds to the 1535 AD. The inscription holds the information about the donation of a house for the accommodation provision of food to Vaidya Cirōmaṇi Vīrakēraḷaṉ, a great physician, to continue the practice of Vaidyam (medical treatment) in that village.
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Source Location: This inscription was found on a stone at the Arungulam village in Thiruvallur district of Tamil Nadu.
Description: This inscription was found on a stone at the Arungulam village in Thiruvallur district of Tamil Nadu. An inscription on a stone, described as “unintelligible,” is believed to possess great power for curing diseases in cattle.
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Source Location: It is engraved on the main gopura of the Ramachandra-Perumal temple, Nedungundram, Tamil Nadu.
Description: This inscription was found to be engraved on the main gopura of the Ramachandra-Perumal temple, Nedungundram, and contains 18 lines in Tamil script. The record is dated to Rakshasa year, Panguni (February-March), which corresponds to 1616 A.D. This record registers the gift of 6 panam per month and 150 kuli of land to Physician Margasahaya Panditar by Sonadri Ayyan, the agent of Raghunatha Nayakar, Tirumalai-Ayyaingar, the Srikaryam officer of the Ramachandra- Perumal temple and the Sribhandar attar.
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Source Location: These copperplates were found in Periyapattinam village in Ramanathapuram district of Tamil Nadu.
Description: These copperplates found in Periyapattinam village in Ramanathapuram district of Tamil Nadu belong to the period of Vijayaranga Chokkanatha Nayaka. The inscription on the copperplates depicts a grant issued by Vijayaranga Chokkanatha Nayaka to an Ayurvedic doctor. This grant allowed the Ayurvedic doctor to enjoy certain lands without paying rent. The conditions of the grant stipulated that the doctor needed to offer prayers to Dhanvantari, who is often regarded as the God of Ayurveda.
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Source Location: This Inscription was found in the main face of Kalsi Rock in Khalsi, Dehradun district of Uttarakhand.
Description: This inscription belonging to King Ashoka of the Maurya Empire, was found in the main face of Kalsi Rock in Khalsi, Dehradun district of Uttarakhand. This record explains the 4 rules laid by King Devanampriya Priyadarsin for the benefit of the people and animals residing in his dominions and also in the dominions of his borderers such as the Chodas, the Pandyas, the Satiyaputa, the Kelalaputa, the Tamraparni, the Yona king named Antiyoga and the regions of other kings. He established 2 kinds of treatments i.e. Medical treatment for the men and medical treatment for the cattle. Herbs beneficial to men and cattle were imported and planted in areas of the unavailability of such medicinal herbs. Roots and fruits that were beneficial were imported and planted in areas of unavailability. On the roads, trees were planted, and wells were dug for the use of cattle and men. This highlights the importance given by the King in providing necessities of health such as planting medicinal herbs, fruits, plants, and trees to provide the right medical treatment to man as well as cattle.
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Source Location: The pillar-based Inscription was found at Jamalpur mound in Mathura District of Uttar Pradesh.
Description: The inscription was found on a pillar base from the Jamalpur mound and is currently preserved in the Mathura Museum. It belongs to the Kushan dynasty Kings and the period of the inscription is not mentioned but it may belong to Saka year 77, corresponding to 155 AD. It consists of 2 lines of writing in the Prakrit script and the language is Sanskrit. It records the gift of a pillar base by the monks Suriya and Buddharakshita, the practisers of meditation (pradhana/pahana). This pious gift was dedicated to bestowing health on all practisers of meditation.
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Source Location: This copperplate inscription was found at Charkhari town in Mahoba district of Uttar Pradesh.
Description: The charter is engraved on a large copper plate measuring 18 feet by 12.5 feet, with rounded corners, and weighing 360 tolas. At the top, there is a copper hook, 2.5 feet long, riveted to the plate, holding a 2.5-foot diameter ring. Just below this, the image of the four-armed goddess Lakshmi is carved, with an elephant on each side pouring water on her head from raised trunks. Below her seat is inscribed the signature "Srimad-Devavarmmadevah sva-hastah" in two lines, occupying a space of 4 inches by 3 inches in the middle of the first six lines. Each line averages 16 feet in length. The inscription is in Nāgarī script, with characters averaging half a foot in size. The language used is Sanskrit. Notably, there is influence from the local dialect, particularly Bundelkhandi Hindi. This charter was issued on the occasion of a lunar eclipse for the religious benefit of King Devavarmadeva and his parents. It dates to Samvat 1108, Margashirsha Shukla 15, Monday. On this day, King Devavarmadeva, the ruler of Kalinjara, performed rites honouring his ancestors, worshipped Siva, and granted the village of Bhutapallika on the Yamuna River to Pandita Kakkana, a Brahmana of the Krishnatreya gotra with three pravaras. This Brahmana was known for his proficiency in Vedas, Vedangas, Itihasa, Puranas, and Mimamsa, and was dedicated to shat-karma (the 6 hatha-yoga practices: Dhauthi, Basthi, Nethi, Nauli, Trataka and Kapala-bhathi), suggesting his possible practice of Yoga. The locations mentioned in the charter are Kalinjara and the Yamuna River, and the mention of Yamuna indicates the general area where Bhutapallika village was situated. Devavarmadeva, the twelfth ruler of the Chandella dynasty, likely resided primarily in Kalinjara fort, with his kingdom extending at least up to the northern banks of the Yamuna River.
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Source Location: These copperplates were found in Chandrawati village in Varanasi. These plates were enclosed in a strong box of stone.
Description: The Chandravati plates of Chandradeva are six in number. The plates are well preserved and measure 2' 3” long by 1' 3 ¾ " broad. These are engraved on one side only. The characters are Nagari. The language is Sanskrit throughout. The matter is in prose and verse. The six plates contain two documents issued by King Chandradeva of Kanyakubja (Kanauj) in the years Vikrama-Samvat 1150 and 1156, respectively. The first document in the first five plates (PLATES OF VIKRAMA-SAMVAT 1150) mentions the grant of villages (the pattala of Kathehali and the village of Sarisoda in the Vrihadrihevarhkanai pattala) to a body of 500 Brahmanas. The date corresponds to A.D. 1093, October 23. The second document is inscribed on one plate only (PLATE OF VIKRAMA-SAMVAT 1156) and comprises twenty-four lines of writing. The inscription describes the grant of 32 villages (30 in the Vrihadrihedevaratha pattala and two villages in the Kathehali pattala) by the same king Sri Chandraditya Deva, upon the same five hundred Brahmanas who were the donees in the previous copper-plates of Vikrama-Samvat 1150. The date corresponds to A.D. 1100, April 14. In both documents, the declaration of the King is addressed to all the residents and visitors of the donated villages, including the ruling class, superintendents and officers, physicians, astrologers, etc. The Chandravati plates of Chandra-deva depict the importance and status of physicians of those periods who were counted along with the ruling class, superintendents, and officers of the courts of the kings.
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Source Location: These Copperplates are preserved in the Lucknow Museum in Uttar Pradesh.
Description: These are five copperplates belonging to Govindachandra, which are currently housed in the Lucknow Museum in Uttar Pradesh. These plates bear inscriptions from different years: A. One plate from the reign of Govindachandra, dated [Vikrama-] Samvat 1171. B. Another plate from the era of Govindachandra, dated [Vikrama-] Samvat 1187. C. A third plate, which not only relates to Govindachandra but also mentions Yuvraj Mahārājaputra Āsphōṭachandra, dated [Vikrama-] Samvat 1190. D. The fourth plate pertains to Govindachandra and Mahārājaputra Rājyapāla and is dated [Vikrama-] Samvat 1203. E. The fifth plate is attributed to Govindachandra and is dated Samvat 1207. Across all these plates, a consistent theme emerges where the King addresses various members of the ruling apparatus, including politicians, princesses, ministers, priests, commanders, treasurers, and bhishag (physicians). From a medical perspective, these inscriptions provide valuable historical context into the governance and societal structures of the time, including the recognition of physicians as a crucial part of the administrative framework. These inscriptions provide a historical context that highlights the pivotal role of physicians and healthcare within the administrative framework of the time. They emphasize the importance of healthcare in the broader governance structure.
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Source Location: These copperplates are found in the Shravasti district of Uttar Pradesh.
Description: These Copperplates are preserved in Lucknow Museum in Uttar Pradesh. This inscription mentions the triumphant and illustrious King Paramabhattaraha Mahārājädhiraja Paramesvara Paramamahēśvara Govindachandradeva of Gahadavala dynasty, whose very presence commands reverence from the entirety of rulers, is akin to a Vachaspati in his pursuit of diverse sciences. He holds dominion over the three realms, as the master of horses (asvapati), elephants (gajapati), and men (narapati). He venerates the memory of Madanapala-deva, who himself revered Chandradeva. Govindachandradeva, who achieved sovereignty over Kanyakubja through his might, now issues directives, conveys information, and issues commands to all the people residing in the villages of Vihara within the region of Vada-chaturasiti. This includes Pattana, Upalaunde, Vavvahali, Ghōsadi, linked to Meyi, and Payası, affiliated with Pothivära. His authority extends to kings, queens, and heirs to the throne, ministers, priests, gatekeepers, military leaders, treasury keepers, record-keepers, physicians, astrologers, chamberlains, messengers, and those responsible for the care of elephants, horses, towns, mines, and gōkulas. The mention of physicians within the hierarchy of his administration indicates the importance of healthcare during this period. Physicians played a vital role in maintaining the well-being of the king and his subjects. Their knowledge of medicines and healing practices was essential for the health and longevity of the ruler and the populace.
Resource Type:
Source Location: This Copperplate was found to be preserved in the Lucknow Museum, Uttar Pradesh.
Description: This fragmentary epigraph was found to be preserved in the Lucknow Museum, Uttar Pradesh. It is a single plate measuring 19 inches in length and 13 inches in height with a circular hole in the centre of the top with no seal and 24 lines of writing on one side. The inscription contains the date of Vikram Samvat 1196, Phalguna-vadi 15, Tuesday which corresponds to the 31st January 1139 A. D. It commences with the King addressing various members of the ruling class, including politicians, princesses, ministers, priests, commanders, treasurers, and bhishag (physicians) to grant certain villages to various benefactors. The epigraph then delves into an ancient record detailing a grant made by the Gahadavala King Govindachandra to Brahmana Ralhanasarman who belonged to Sankritya Gotra. He was granted a village named Vaseva-grama, free of all taxes including bhaga (share of crops), bhoga (periodical offerings), kara (taxes in general), and the special taxes known as pravanikara (tax on foreign merchants), and turushkadanda (levy from musalman traders). This charter was recorded by Thakkura Visvarupa. In recapitulating the inscriptions, they provide valuable historical context into the governance and societal structures of that time, including the recognition of physicians as a crucial part of the administrative framework. These inscriptions highlight the pivotal role of physicians and healthcare within the administrative framework of that time. They also emphasize the importance of healthcare in the broader governance structure.
Resource Type:
Source Location: This Copperplate was found to be preserved in the Lucknow Museum in Uttar Pradesh.
Description: This fragmentary epigraph was found to be preserved in the Lucknow Museum, Uttar Pradesh. It is a single plate measuring 48 inches in length and 38 inches in height with 30 lines of writing on one side and a circular hole in the top margin disturbing the writing in the first line. This inscription contains the date of Vikrama 1217, Chaitra-vadi 11, Wednesday, and Minasankranti which corresponds to 22nd February 1161 A.D. It commences with the King addressing various members of the ruling class, including politicians, princesses, ministers, priests, commanders, treasurers, and bhishag (physicians) to grant a village to the benefactor. The epigraph then delves into an ancient record detailing a grant made by the Gahadavala king Vijayachandra to Brahmana Thakkura Malhanasarman, the son of Thakkura Gangadhara. He was granted the village of Kandini-grama in Umbarahara pattala (district) along with the patakas (hamlets) of Kasavali, Vanasri, Ustari, and Paursavali. This gift was permanent and he was also entitled to enjoy taxes including bhaga (share of crops), bhoga (periodical offerings), kara (taxes in general), and the special taxes known as pravanikara (tax on foreign merchants), and yamalikambali (tax for possession of a pair of bullocks). This charter was recorded by Mahakshapatalika Thakkura Sripatika (Sripati). In recapitulating the inscription, it provides valuable historical context into the governance and societal structures of that time, including the recognition of physicians as a crucial part of the administrative framework. It also emphasizes the importance of healthcare in the broader governance structure.
Resource Type:
Source Location: These Copperplates were found to be preserved in Lucknow in Uttar Pradesh.
Description: This set of 2 copperplates was found preserved in Lucknow museum, Uttar Pradesh. One of the plates measures 62cm in length and 39cm in height with a hole in the top margin and 33 lines of writing, and the other plate measures 48cm in length and 39cm in height with a hole in the top margin and 34 lines of writing. Each of these plates contains the date Vikrama 1232, Asvina-sudi 14, Monday corresponding to Monday, 29th September 1175 A.D. It commences with the King addressing various members of the ruling class, including politicians, princesses, ministers, priests, commanders, treasurers, and bhishag (physicians) to grant a village to the benefactor. The epigraphs then delve into an ancient record detailing a grant made by the Gahadavala King Jayachandra on the occasion of the birth (Jat-otsava) of his son Maharajaputra Harischandra, to Mahasandhivigrahika Bhandagarika Ravidhara of Vatsa gotra, the son of Maladharasarman. He was granted two villages namely Chandaka with Kesavaka, payaniyi, Ratu, Guderara patakas and Avalu-grama. This gift was permanent and he was also entitled to enjoy taxes including bhaga (share of crops), bhoga (periodical offerings), kara (taxes in general), and the special taxes known as pravanikara (tax on foreign merchants), and yamalikambali (tax for possession of a pair of bullocks). It also mentions that Ravidhara had presented 3 diamond amulets to the newly-born prince Harischandra. These charters were recorded by Mahakshapatalika Thakkura Sripatika (Sripati). In recapitulating the inscription, it provides valuable historical context into the governance and societal structures of that time, including the recognition of physicians as a crucial part of the administrative framework. It also emphasizes the importance of healthcare in the broader governance structure.
Resource Type:
Source Location: These Copperplates are found to be preserved in Lucknow Museum in Uttar Pradesh.
Description: This set of 4 copperplates were found preserved in the Lucknow museum, Uttar Pradesh. Each of these plates contains the date Vikrama 1233, Ashadha-vadi 15, Sunday corresponding to 29th May 1177 A.D. It commences with the King addressing various members of the ruling class, including politicians, princesses, ministers, priests, commanders, treasurers, and bhishag (physicians) to grant certain villages to the benefactor. The epigraphs then delve into an ancient record detailing a grant made by the Gahadavala King Jayachandra to Mahasandhivigrahika Bhandagarika Ravidhara of Vatsa gotra, the son of Maladharasarman. He was granted two villages namely Kadvadayi-grama, Saratavada-grama with Tetuami pataka in Dirghodaya pattala, Vadahosa-grama, and Manjhihosa-grama in Manjhoha pattala. This gift was permanent and he was also entitled to enjoy taxes including bhaga (share of crops), bhoga (periodical offerings), kara (taxes in general), and the special tax known as pravanikara (tax on foreign merchants). These charters were recorded by Mahakshapatalika Thakkura Sripatika (Sripati). Recapitulating the inscriptions, it provides valuable historical context into the governance and societal structures of that time, including the recognition of physicians as a crucial part of the administrative framework. It also emphasizes the importance of healthcare in the broader governance structure.
Resource Type:
Source Location: The Copperplate was discovered while digging the foundations of a house in Plot No. 639 on 13th March 1989 in the village of Jagjivanpur in Habibpur police station in Sadar sub-division in Malda district of West Bengal.
Description: This copperplate celebrating the lineage and achievements of several kings and their descendants was originally discovered in the village of Jagjivanpur in Malda district and is currently preserved at Malda Museum, West Bengal. It is a single copperplate, rectangular in shape, measuring 38 cm in length and 52.5 cm in breadth. It contains the embossments of a conch shell, dharma-chakra (the Buddhist wheel of law), and the name of the Pala King Sri-Mahendrapaladeva supported by arabesque work. The language employed is Sanskrit and the prasasti is composed partly in poetry and partly in prose. The plate bears 73 lines of writing, with 40 lines on the first side and 33 lines on the second. This royal charter begins with Siddham and svasti along with praises for Siddhartha- Buddha, a powerful and virtuous king known for his righteousness, prosperity, and ability to grant boons. It is followed by the genealogy of the Pala kingdom, highlighting notable kings such as Gopala, Dharmmapala, Devapala, Mahendrapala, and their descendants. King Mahendrapala, is praised as Paramasaugata, Paramesvara, Paramabhattaraka, and Maharajadhiraja and is described as the son of Paramasaugata, Paramesvara, Maharajadhiraja Devapaladeva, and Queen Mahata. Mahendrapala constructed a monastery in Nandadirghika situated in Kundalakhataka-vishaya in Pundravardhana-bhukti, for the proper worship, anointment, raiment, food, beds, seats, proper medication (glanapratyaya bhaishajya) and meditation for Lord Buddha, Prajnaparamita and other goddesses, the group of Bodhisattvas poised for enlightenment, the individualistic eight mahapurushas and the bhikshu-sangha. He also generously donated the whole town of Nandadirghika to the bhikshu-sangha to maintain the vihara with its income. The boundaries of the town include the river Tangila, Golati waterfall, anthills, Asvattha tree, Vilva tree, and Amalaki tree. This grant was recorded in the year 7, evidently the regnal year of Mahendrapaladeva, on the second day in the lunar month of Vaisakha, and it was conveyed to the officials by the royal messenger (dutaka) Mahasenapati Vajradeva. It also mentions about Surapala, likely to be considered as the brother of Mahendrapala. The inscription further describes the military conquests of these kings, their victories over adversaries, and their generosity toward subjects and temples. It also details the marriages of these kings to virtuous queens likened to goddesses, emphasizing their qualities and devotion. The epigraph culminates with the rise of Vajradeva, a powerful and virtuous ruler renowned for his prowess in battle, intellect, and benevolence. This inscription was engraved by Samanta Mahada, possibly serving as a scribe or chronicler of these historical events. This inscription glorifies the Pala rulers, intertwining their achievements with mythical and divine allusions, emphasizing their virtues, military conquests, and their lineage's importance. It also subtly emphasizes the support extended to monks by King Mahendrapala through the allocation of medicines. It signifies the presence of medicinal plants around the vihara emphasizing their use in the preparation of medicines and inclusion in the diet. This highlights the crucial role medicine played among the requisites dedicated to the welfare of the Buddhist monks residing in the monastery.
Resource Type:
Source Location: This Stone Slab Inscription has been discovered as inscribed slabs in a dilapidated Dargah associated with the name of Makhdum Shah Jalal at Shahjapur in the village of Siyan near Bolpur.
Description: Two inscribed stone slabs were found in a dilapidated Dargah of Makhdum Shah Jalal at Shahjapur in the village of Siyan near Bolpur. Arabic characters were also found on the back of these slabs. The inscription is damaged and fragmentary. The two slabs were of one big stone, and the original slab bearing 35 lines of writing, each containing more than 80 syllables, was cut in the middle to make out two slabs. The inscription describes Nayapala and refers to his parents. The reference to the moving pillar of victory, the moving mountains, temples of Vishnu, Shiva, Matha, and the Sun God is also seen in this inscription. This fragmentary inscription of Siyan mentions a hospital (arogya-sala) for the treatment of sick persons and also a house for the accommodation of vaidyas or physicians. The house seems to have been situated between the temple and the tank nearby. The inscription also mentions the installation of the god Ghantisa (a name applied to Siva) for the welfare of the people (i.e., possibly the sick people of the Arogya-Sala or Hospital).
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Source Location: This Inscription was found in Arigom, a village in the Nagam Pargana in district Badgam, situated 15 km to the southwest of Srinagar.
Description: This Inscription was found in Arigom, a village in the Nagam Pargana in the district Badgam of the Union Territory of Jammu & Kashmir. The inscription belongs to the Lohara dynasty of King Jayasimha. This inscription is dated Samvat 73, Murgasuti 5. This period must be subsequent to the burning of Arigom during the reign of Jayasimha. The stone has a measurement of 20 inches, 4¾ height, and has four faces. One of the four faces of the stone is inscribed with five lines in Sarada letters. The object of the inscription is to record the construction of a vihāra (shrine), the abode of Lokanatha by Ramadeva in order to replace a wooden structure that had been built by Vaidyōlhudēvā (physician Ulhudeva) later burnt down by King Jayasimha.
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Source Location: This Inscription was found in Khunmoh, Srinagar district of Jammu and Kashmir.
Description: This inscription found in Khunmoh in Srinagar of Jammu and Kashmir was inscribed on a Friday, on the 5th lunar day during the bright fortnight in the month of Margasirsa, in the year 4. It commences with the salutations to the Universal soul – Sarvatmana. It describes the construction of a hermitage in the agrahara in land of the lake of Sati, ie.Kashmir, by a merchant named Purnaka for the increase of religious merit. A wanderer named Sodaka from the fort of King Jayapida had visited the hermitage to practice penance in the vicinity of Ganga on the intent to attain true knowledge and out of devotion to Lord Siva. Sodaka is known to be a Yogarcharya who conquered the art of meditation in padmasana without moving away from the objective. The mention of references to meditation and Yogacharya Sodaka suggest the efficiency of yoga and meditation.
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Source Location: This wide slab inscription is situated in Banepa village.
Description: This slab inscription measuring 35 cm wide is situated in the Banepa village. The upper part of this inscription is embellished with one chakra and two conchs. This record is dated to the month of Shravana mas in the Gomi samvat corresponding to Saka year 523. It was recorded under the guidance of Bhattarak Maharaj Shree Shivdev from Mangrah and the approval of the great Emperor Shri Samant Anshuverma. Emperor Shri Samant Anshuverma was celebrated for his abundant knowledge of medical science and the particular science of logic. It mentions the fixation of boundaries to certain villages with landmarks like temples, waterfalls, rivers, and neighbouring villages; strict adherence to the legal enforcements, and consequences of violating the rules.
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Source Location: This inscription is found on a slab of stone buried in the ground in the neighbourhood of the Bungmati village, 12 km south of Kathmandu in the Lalitpur district of Nepal.
Description: This inscription is found on a slab of stone buried in the ground in the neighbourhood of the Bungmati village, 12 km to the south of Kathmandu in the Lalitpur district of Nepal. The record originates from the Kailāśakūța Palace, associated with Lord Paśupati and Śrī Mahāsāmanta Amśuvarmā, indicating a significant place of power and spiritual importance. The King expresses satisfaction with the recipients, likely households or individuals, settled in the village of Bugayumi for their care of various animals such as fowls, pigs, infant deer, and fish. This care seems to have earned them favour or protection from the ruler and he issues an order exempting them from interference by the office of Bhattādhikaraņa (administrative authority) within their area. Further, the king asserts authority over matters of dharmasankara, cases where individuals deviate from their prescribed professional duties based on their Varna (social class). Such cases will be judged directly by the Royal House. There is also a strong emphasis on obedience to the king's orders, with a warning of consequences for disobedience. The ruler emphasizes the importance of future kings, respecting the orders of their predecessors for the stability and continuity of governance in this inscription. The decree is authenticated by the Chief Minister Vikramasena and dated in the Samvat calendar, specifically Samvat 29 Jyestha śukla 10. This inscription provides valuable insights into the governance, legal system, and societal structure of the time, reflecting the intersection of religious belief, royal authority, and social order in ancient India. The public is being commended for caring for and nurturing various animals, including fowls (birds), pigs, infant deer, and fish. It's possible that these individuals were engaged in activities such as veterinary sciences, animal husbandry, farming, or perhaps even wildlife conservation efforts. The ruler expresses satisfaction with their actions, which seems to have earned them favor or protection from the royal authority.
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Source Location: This inscription is found on a Pedestal of a linga situated in the private garden of a house in Deopatan town, near the western gate of the Pashupati temple of Kathmandu in Nepal.
Description: This inscription found on a Pedestal of a linga situated in the private garden of a house in Deopatan town, near the western gate of Pashupati temple of Kathmandu in Nepal, details a land grant made by Suvarṇa Gomi, the wife of Brahmana Viśvasena, to support religious and charitable activities. The inscription mentions the date as Samvat 69 Jyeşțha śukla 7 while Pbh Śri Narendradeva was ruling for more than 100 years. The land in the southwest of a canal in Chuhungapedyā, south of Naraprin grama was granted to Pāśupatāchārya Dakşiņatiludaka who was responsible for conducting religious rituals and Dānaśrinkhalika Pasupatas, who was responsible for providing medical treatment. The inscription also specifies the annual share of produce from the granted land, which is assessed at a certain rate for paddy and other items. The witnesses who attested to the validity of the grant were Rāmasvāmi, Bhagavatchandra, Chandaka, and others, who likely held positions of authority or importance in the community. Suvarṇa Gomi, the wife of Brahmana Viśvasena, is identified as the donor of the land grant. The purpose of the grant appears to be supporting religious activities, as it mentions making an endowment for the treatment of the sick. The inscription mentions the enhancement of wealth and health, suggesting that the grant would contribute to the prosperity and welfare of the community, particularly the beneficiaries such as Vaidyas and the place where the grant was made. Overall, this inscription provides valuable insights into the socio-economic and religious dynamics of ancient Nepalese society, highlighting the role of land grants in supporting religious institutions and charitable activities.
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Source Location: This copperplate inscription was found at Gunaighar village in the Comilla District of Chittagong Division.
Description: The Copperplate inscription was discovered in 1918 at Gunaighar village, in the Comilla District of the Chittagong Division. It was once under ancient samāṁtata (an ancient Indian region in South-eastern Bengal) and later became part of the state of Tripura and went under the geographical area of Bangladesh during its partition. The inscription belongs to the reign of King Vainyaguptā, ruler of the Gupta dynasty, and the record was written in Brahmi script of the Northern class variety and the language is Sanskrit. The charter records the grant of eleven pāṭaka of uncultivated land situated in the village of Kanteudaka, in the northern territorial division to Acharya Shantideva, the Buddhist monk of Mahayana school by King Vainyaguptā. The gift was made for the supply of garments, food, beds, seats, and medicines to the Buddhist monks residing in the vihārā (Monastery) and also for its repair and worship of Lord Buddha thrice a day. The current grant was made on the 24th day of Pauśā month, in the 188th regnal year of King Vainyaguptā, corresponding to 507 AD. A detailed description related to the boundaries of the gifted land is also found in the record. While mentioning the boundaries of the second plot, the northland is said to belong to a Vaidya, but his identity is not disclosed.
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Source Location: This Copperplate was discovered in Paschimbhag village in the Moulvibazar district in Sylhet division.
Description: This is a single copperplate engraved on both sides with a seal attached to the top in the middle portion, the seal attached is dharmacakramudrā (the emblem of the wheel of law). It was first discov-ered while walking over a vacant plot of land after digging the earth in Paschimbhag village, the corner of the plate was hit against the toe. The inscription belongs to the reign of King Sri Chandra Deva of the Chandra dynasty. It contains eulogistic verses about the genealogy of the Chandra dynasty kings. The inscription records the detailed accounts of the allotments of lands and contains the customary list of officials and other persons including the queen, princes, ministers, and others connected with the grant. It contains a detailed account of the allotment of 120 Pāṭaka of land connected with the maṭā (Monastery) in Chandrapura was given to various classes of people – 10 pāṭaka each to upādhyāya (Professor), gōmī (explainer of Chandra), each pāṭaka for the food and clothes of 10 chātrā (Stu-dents), for the daily meals of 5 brahmaṇā, for kāyasthā (clerk), gardeners, drumbeaters, blacksmiths, architects, etc. The detailed account of the allotment of 280 Pāṭaka of land connected with four dēsāntarjaya (foreign) maṭā (monasteries) and four Vāṁgala maṭā (monasteries situated in Vāṁgala land) given to various classes of people- 10 pāṭaka were given to 8 Upadhyaya of rig, yajur, sāma and atharva vēda, 10 pāṭaka to five chātrās in each maṭā, 5 pāṭaka to napāṭika (barber), rājaka (washerman), etc and 3 pāṭaka for Vaidya (Physician).
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Source Location: This Copperplate was discovered in the Vesali area near Mrohaung in the vicinity of Akyab, the headquarters of the Arakan coastal strip of Burma.
Description: This fragmentary epigraph was discovered in the Vesali area near Mrohaung in the vicinity of Akyab, the headquarters of the Arakan coastal strip of Burma. The extant plate measures 31.5 cm in length and 22 cm in height with the top 4cm being cut off losing 2 lines of writing. It contains a globular sign in the middle at the back of the seal, probably the symbol of the pericarp of lotus, as depicted on the reverse of the Tipperah plate. The first side contains 14 lines and the reverse side contains 8 lines making a total of 22 lines. The characters of the present record exhibit a local modification of the Late Brahmi of East India, which may be assigned to date about the 6th Century AD, and the language of the record is Sanskrit with a little influence of the local elements and Bengal in personal and geographical names. The inscription commences with a list of eight kings (whose names were cut off due to the damage) of the Chandra dynasty, who were described as pad-anudhyata (meditating on or favored by the feet) of their predecessor, as Paramamahésvara (a devout worshipper of the god Mahésvara or Siva) and as born from a particular Mahadévi (queen or chief queen). The hierarchy of queens mentioned is in the order: Kalyanadévi, Kyaudévi, Sukanyadevi, Kimdaldévi, and Kimtomdévi. The epigraph then delves into an ancient record detailing a grant made to a Buddhist monastery by Queen Kimmájuvdévi, possibly related to a king issuing the charter and his lineage. It appears to detail the lineage of the generous donation of a village called Dengutta for the support of the vihara. The text reflects a complex familial and religious context, depicting the lineage of kings and queens, their religious affiliations (Saivas and Buddhists), and the utilization of the gifted village’s income for the support of the monastery and its residents, referring to the Ratna-traya (Three Jewels of Bud-dhism-Buddha, Dharma and Sangha) and the chatush-pratyaya. The chatush-pratyaya (Pali chatu-pachhaya) encompasses the four requisites of the Buddhist priests, viz. chivara (clothing), pindapata (food), Sayanasana (bedding) and bhaiśajya (medicine). Of these requisites, medicine holds signifi-cance within the provision, indicating its importance in caring for the well-being of the monks. The text also hints at the monastery's support for sick monks through the provision of medicines and a special diet; known as glānpratyaya, emphasizing the significance of medicine among the essential requisites for the sustenance of the monastic community. It also alludes to the historical significance of Jétavana, a Buddhist establishment near Sravasti, known for its association with the Buddha and its grandeur in ancient times. It highlights the uncertainty regarding whether the Jétavana mentioned in the record refers to the original establishment or another similarly named monastery elsewhere. This inscription concludes by praising the Mahamantrin Rengadityadasa who issued the charter and execut-ed the grant. Overall, the narrative subtly emphasizes the support extended to ill monks by Queen Kimmajuvdevi through the allocation of medicines and specialized dietary requirements. This highlights the crucial role medicine and diet played among the requisites dedicated to the welfare of the Buddhist monks residing in the monastery.
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Source Location: This Inscription is engraved on one face of a stone of which about a fifth has been broken off and was not available in Myanmar. (The exact location is not available)
Description: This inscription is engraved on one face of a fragmentary stone measuring 2 feet 1.5 inches in height and 3 feet 5 inches in breadth. It is located in Myanmar, and it dates back to the period of King Dhammazedi of the Hanthawaddy Dynasty in around 1409-1492 A. D. This record bears similarities to the inscriptions of Kalyani, recorded during the year Saka 823. It commemorates the establishment of a significantly huge monastery named the Maharamavihara by King Dhammaceti. Monks were invited for the ceremonial inauguration of the vihara on the 10th day of the waxing half of Vaisakha samvatsara in the year Saka 824. The inscription provides details about the construction of the monastery, including specifications of various rooms, paths, pillars, and hallways. Furthermore, the record details the king's generosity towards the monks, providing them with ample necessities for their comfortable stay during the 8-day of the opening ceremony of the vihara. This included meals of good flavor and hygiene at regular intervals, comprising both hard and soft foods. A total of 17083 viss was expended on food and medical requisites for the Vihara during these 8 days. Additionally, numerous auspicious offerings were generously donated. The donations for the 774 clergy and the teachers encompassed various items such as furnishings for rooms, 8 courtenances, 1720 robes and cloth, 4503 viss of black pepper, 24620 viss of Indian pepper, 948 barrels of areca-nuts, boxes for areca nuts, bottles of lime, areca-nut slicers, knives for betel leaves, napkins, bags with slings, bowls, woolen cloth, styles for writing books, eye medicine, medicinal oil, sesamum oil, lanterns, fire steels, wretched cords, bamboo tongs, brooms, baskets, waterpots with stands, drinking pots and portable stoves. Similarly, donations were made to the 15454 minor clergy, including 8 appurtenances, 15454 mats and pillows, 15735 viss red pepper, and 1473 barrels of areca nuts. King Dhammaceti's generosity extended significantly to medicinal requisites, underscoring his concern for the well-being of the monks. The inscription reveals a substantial allocation of resources towards medical supplies such as eye medicine and medicinal oils, reflecting the king's emphasis on ensuring the health and comfort of those residing in the Maharamavihara. This gesture underscores the importance placed on holistic health care and support for the clergy during the vihara's ceremonial opening and beyond.
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Source Location: This inscription is engraved on the obverse face of the second stone at Bago in Myanmar.
Description: The passage delves into a richly detailed narrative centered on King Ramadhipati's conscientious efforts to confront and rectify perceived impurities within Buddhist religious practices, particularly within the realm of Ramannadesa. It opens with intricate descriptions of various circumstances where religious ceremonies, especially the revered upasampada ordination, are deemed null and void due to specific criteria not being met. These conditions intricately involve the consecration of simas, which are demarcated boundaries for religious purposes, and the meticulous adherence to established religious protocols. King Ramadhipati emerges as a central figure, deeply attuned to the spiritual and moral welfare of his kingdom. He undergoes a profound awakening to the prevailing impurity, heresy, and corruption within the Buddhist faith. This awakening prompts him to embark on a journey of introspection and historical reflection, wherein he traces the trajectory of the religion's decline from its pure origins since the time of the Buddha. The narrative vividly illustrates historical events, particularly the division of the Buddhist priesthood into distinct sects within Lanka (Sri Lanka). These divisions are meticulously delineated, providing readers with a comprehensive understanding of the intricate dynamics at play within the religious landscape of the region. King Ramadhipati's contemplations underscore his acute awareness of the challenges facing the Buddhist faith, as well as his unwavering commitment to its purification and preservation. Driven by a profound sense of duty and reverence for the teachings of the Buddha, King Ramadhipati resolves to take decisive action. He envisions a path towards renewal and purification, wherein the pure essence of the upasampada ordination is revitalized and reinstated as the cornerstone of religious practice within Ramannadesa. To achieve this lofty goal, he extends a heartfelt invitation to twenty-two esteemed theras from SihaZadipa (presumably Sri Lanka) to journey to Ramannadesa and spearhead the restoration of the pure form of the ordination ceremony. The passage meticulously describes the preparations undertaken by King Ramadhipati to facilitate the theras' journey and ensure their comfort and well-being. He had presented the 22 thera with 44 boxes of fine cotton cloth for making the ticivara robes; 22 carpets made of the wool of Marammadesa; 22 variegated leathern rugs; 22 variegated Haribhunja betel-boxes, with covers; and many other articles required for food and medicinal purposes on the voyage. From the meticulous organization of offerings for the holy relics to the elaborate letters addressed to the mahatheras of SihaZadipa and King Bhuvanekabahu, every detail is attended to with the utmost care and reverence. The narrative culminates in a poignant portrayal of King Ramadhipati's unwavering commitment to the purification and preservation of the Buddhist faith. His actions serve as a testament to his profound love and reverence for the teachings of the Buddha, as well as his unwavering dedication to the spiritual welfare of his kingdom and its people. Through his visionary leadership and unwavering resolve, King Ramadhipati emerges as a beacon of hope and renewal in the face of spiritual adversity, inspiring generations to come with his profound legacy of faith, humility, and compassion. His generosity in taking care of the health of the traveling theras by providing them with food and medicinal requisites shows his commitment to serving his people.
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Source Location: This inscription is engraved on the reverse face of the first stone at Bago in Myanmar.
Description: This inscription is engraved on the reverse face of the first stone at Bago in Myanmar. It delves into the intricacies of Buddhist monastic life and the complexities surrounding the consecration of simas (boundary markers) and the ordination of monks in the region of Ramannadesa. The record begins with a young Samanera named Sariputta, hailing from Padippajeyya village in the Dala province, who receives ordination under Anandathera in Pugama. He becomes renowned for his learning and wisdom, earning the title of Dhammavilasathera from the King of Pugama. Sariputta then travels to Eamannadesa, where he teaches the Dhamma and Vinaya to many priests, establishing the Sihasanghapakkha fraternity. Meanwhile, in Lakkhiyapura province, there resides a venerable monk known as Kambojapanamahathera. Sirijayavacchana, a nobleman from Dalapura, invites Kambojapanamahathera to occupy a monastery near a lake. This act leads to the emergence of the Kambojapanamahatherasanghapakkha fraternity. In Muttimanagara, six divisions of the Order struggle to perform ecclesiastical ceremonies together due to differing interpretations of the Vinaya rules. This leads to the formation of various fraternities and sects within the Buddhist community. King Siripavaramahadhammabajadhiraja of Hamsavatinagara deeply ponders the validity of ordination procedures, particularly regarding simas and rainy season criteria. . He was, moreover, learned and well-read, and was versed in the Tipitaka and the sciences of Takka, Byakarana, Chanda, AlankAra, astrology, medicine, and arithmetic, pertaining to the Vedas. After extensive research and consultation of Buddhist scriptures, he formulates clear guidelines for the consecration of simas and the performance of ordinations during the rainy season. King Siripavaramahadhammabajadhiraja's dedication to upholding the integrity of religious traditions reflects his commitment to righteousness and justice as a ruler. The king's conclusions emphasize the importance of purifying the boundaries of simas, inducting all deserving monks within the boundary, and ensuring proper declarations of assent. He also clarifies the criteria for recognizing different types of simas and bodies of water, crucial for valid ordinations. The narrative underscores the significance of adhering to precise Vinaya regulations to ensure the validity of ordinations and consecrations within the Buddhist monastic community. It highlights the dedication of King Siripavaramahadhammabajadhiraja, who with his extensive knowledge in various fields including medicine had emphasized the importance of adhering to precise Vinaya regulations to ensure the validity of ordinations and consecrations.
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Source Location: The Stone Inscription was found in Kedei Ang Temple located at Kdei Doung village in the Ba Phnum district of Prey Veng Province.
Description: The stone inscription was found in the Kedei Ang Temple located at Kdei Doung village in Cambodia. It belongs to the reign of King Jayavarman I ruler of the Khmer dynasty and contains 27 lines of writing in the Sanskrit language. The inscription contains the detailed ancestral history of King Jayavarman and includes the names of Kings Rudravarman, Bhavavarman, Mahendravarman, and Ishanavarman. It records the foundation of a Sri Vijayesvara (Lord Shiva) temple and the erection of a Linga therein by Physician Simhadatta in Saka 589, corresponding to 667 A.D. He was the Physician in the royal court of King Jayavarman, as well as the Governor of Adhyapura (a town near Kedei Ang). Physician Simhadatta (Rajasingha) mastered his studies and was devoid of ego.
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Source Location: This stone pillar inscription was found at Ta Ney village in the Pey Nob district of Preah Sihanouk Province.
Description: This stone pillar inscription contains 23 verses written in Sanskrit and belongs to the reign of King Jayavarman I of the Chenla dynasty. It contains a eulogy of King Jayavarman and refers to a family of Royal officers named Dharmasvami, a learned Brahmana, well versed in the Vedas and Vedanga. He was the chief of Dharmapura and to the temple of Amratakesa, there is a mention of Viprasala (House of Brahmanas), Sarasvati (Library), Satra (Hospital or Almshouse), Khata (canal), and a pond in the Dharmapura. It also mentions the elder son of Dharmasvami, who was the commander of the Cavalry and lord of Sresthapura and Dhruvapura and installed the Linga of Sri Naimisesvara. Prachandasimha was the younger brother of Dharmasvami, who held the post of Commander of Palace Guards and Navy. The record also mentions the gifts to God Amratakesa.
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Source Location: This inscription was found on the stone pillar at the Temple Zone of Sambor Prei Kuk in the Sambour district of Kampong Thom Province.
Description: The inscription belongs to the reign of Queen Jayadevi of the Chenla dynasty and is found on the stone pillar in the Temple zone of Sambor Prei Kuk in Cambodia. It records the installation of a Goddess, named Vidhyadharani by a physician in Saka year 614 (707 A. D). The physician, with a mind devoted to wisdom, made endowments and presented gifts to the Goddess and died at the age of 83 years in Saka 629.
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Source Location: This Inscription is engraved on the two faces of a stele in front of the temple of Loley, which is situated about 16 km southeast of Angkor Vat.
Description: This Inscription is engraved on the two faces of a stele in front of the temple of Loley, which is situated about 16 km southeast of Angkor Vat and belongs to King Yaso-Varman I of the Khmer dynasty. The two faces of the stele contain identical text, once written in the current script and repeated in a North Indian alphabet. This inscription contains 93 verses, beginning with a prayer to Lord Siva and then giving the genealogy of King Yaso-Varman. Afterward, a eulogy is given for the king, during which it is proclaimed that he rose to power in 899 A.D. and that his realms stretched as far as the borders of China. It also records that the king installed four images of Lord Siva and Goddess Durga to increase the religious merit of his parents. This inscription holds significance in literature as it reflects the advanced level of Sanskrit knowledge in Kambuja. The inscription demonstrates a deep understanding of the works of renowned poet Kalidasa, and Vaidya Susruta. It is considered that the words spoken by Suśruta were the essence of the community’s customs, and he was the only physician who relieved the diseases of the people in the next life.
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Source Location: This Inscription is engraved on the four faces of a stele in Ta Prohm temple, which is situated about 1 km to the east of Angkor Thom and on the southern edge of the East Baray.
Description: This inscription is engraved on the four faces of a stele in the Ta Prohm temple situated about 1 km east of Angkor Thom and on the southern edge of the big tank called East Baray. It belongs to the period of King Jaya-Varman VII of the Khmer Kingdom. This inscription is written on four faces of a stele and contains 290 lines. It encompasses 145 verses in Sanskrit. The inscription mentions that there were dveśata ārogyaśālā (102 Hospitals) in the different parts of the country. Vrihi (Paddy) is used to treat the roga (diseases) of the demigods. It also gives a long list of things provided for them. It includes tilā (sesame seed), ghṛtaṃ (ghee), dadhi (curd), kṣīra (milk), madhu (honey), tailaṃ (oil), taṇḍulā (rice), svarṇa (gold), rūpya (silver), vajra (diamond), mauktika (pearl), vaidūryya (cat’s eye), tāmra (copper), kaṃsa (bronze), loha (iron), sīsa (lead), etc., The inscription also clearly specifies the quantity of each donated item. It includes various items for ailments like leprosy (guliyaka) and hemorrhoids (arshas). The medicinal items include: chandhanam (sandalwood), tripanasa, madhu (honey), ghṛtaṃ (ghee), yavani (ajwain), pippali (long pepper), reṇu (nirgundi), punnaga, jathiphala (nutmeg), kshaara (alkaline substances), two types of karppura (camphor), sharkara (sugar), shatapushpa (dill), dhaanya (coriander), karkola (meswak) and maricha (pepper), sarshapa (sesame seeds), pathya (haritaki), tvacha (Cinnamon), darvi (turmeric), medicinal compounds like amla (Indian gooseberry), charma (cotton cloth), kalka (paste) of Dashamoola, lashuna (garlic), medicines for treatment of hemorrhoids (arshas), hingu (Asafoetida), 7 types of oil including Rambha (banana), nidigdhika (kantakari), shunti (ginger), palandu (onion), and lashuna (garlic).
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Source Location: This Inscription is engraved on the four sides of a stele found in Say-Fong, situated on the left bank of the Mekong River between Vieng-Chang and Nong-Khay in Cambodia.
Description: This inscription is located in Say-fong near the Mekong River, between Vieng-Chang and Nong-Khay in Cambodia belonging to Jayavarman VII of the Khmer kingdom on the foundation of a hospital dated 1103 saka (1181 A. D). This inscription was found by G. Maspero and edited in Devanagari by R.C. Majumdar. It highlights the mixture of Hinduism and Buddhism prevalent in the Khmer kingdom. The text is a tribute to Buddha and highlights the achievements of King Sri Jayavarmadeva, known for his virtue and compassionate rule. It praises Buddha as embodying the three bodies of transformation, doctrine, and enjoyment, transcending the dualities of existence. The text first acknowledges the Bhaisajya-guru, whose mere name can bring healing, and the bodhisattvas Sri Surya-vairocana (like the sun) and Sri Candra-vairocana (like the moon), who dispel pain and darkness, supporting the great Sage's realm. King Sri Jayavarmadeva, the son of Sri Dharanindravarmadeva and born of the queen of Jayadityapura, ascended to the throne in 1181 A. D. Adorned with symbols of kingship, he unified his enemies in battle and demonstrated real virtues, leading to significant donations and prosperity. Despite his fair skin color, he was as revered as Krishna, and his fame and fortune were widely recognized. He effectively conquered enemies with both strength and charm, and women of defeated foes praised him. As the world age progressed, Jayavarmadeva acted like the Creator, restoring his dominance and addressing the earth's issues tainted by Death. He introduced remedies to make mortals immortal, turning the kaliyuga into the krtayuga and addressing ailments previously deemed incurable. His reign was marked by efforts to alleviate both bodily and mental suffering. He employed skilled practitioners in Ayurveda and military science to defeat troublesome enemies, purifying the faults of his kingdom and eradicating disease. In 1186 A. D., he built a statue of Bhaisajya-Sugata and an arogyasala (hospital) throughout his kingdom. He also established statues of Surya and Candra-vairocana to aid the diseased, ensuring that medical care was provided equally to all four castes. The hospital is well-equipped with 1 Male physician, 2 female physicians, 1 pharmacist who manages the medicines and provides them to the appropriate recipients, 2 treasure guardians (Nidhis) responsible for categorizing medicines, managing medicinal substances, and providing them to the appropriate recipients, 2 nurses who administer the medicines to the patients, 2 people to prepare the medicine, 2 donors providing medicinal substances, 1 male and 1 female attendants to manage the overall health and stability of the patients, 6 women to bring water and heat the medicines, 2 women to provide food, 32 attendants responsible for preparation of medicines, and 88 learned practitioners. The hospital provided not only medicine but also food and necessities. Every day one measure of rice is offered to the gods as part of worship. The remaining offerings are given to sick patients. This suggests that it served not only as a place for treating the sick but also as a means of relieving poverty. This aspect reflects the king’s benevolence, likely inspired by Mahayana Buddhism. The Arogyasala contained 24 medicinal drugs, with each listed along with its specific quantity. One piece of cleansed cloth is used for preparing medicinal substances, with a total of six such cloths. Additionally, two units of cow's milk, five units of buttermilk (takram), and kṛṣṇa should be prepared. One unit of five measures is dedicated to oil lamps. Similarly, one unit each is needed for specific purposes. Four prastha of honey, three prastha of sesame seeds, one prastha of ghee, and pippali are required. Also needed are one prastha of Punnaga, two prastha of jatiphala, three prastha of hingukshara, five karpuram, and two pala sharkara, 5 types of fishes, sandalwood (Chandana), coriander (Dhanya), dill (shatapushpa), cardomum (ela), dry ginger (naagara), piper (kankola), pepper (maricha), mustard (sarshapa), cinnamon (tvak) and myrobalan (pathya). The Inscription of Say-Fong is made into eight copies i.e., Stele, and kept in different places by King Jayavarman VII. The following inscriptions also contain the same text or part of the Say-Fong inscription are 1. The Vat-Leou temple inscription is located southwest of the village Preah Bat Chean Chum in the district of Trang. 2. Ta Ke Pong inscription located Eight miles East of the town of Battam 3. Chayaphum temple inscription located Fifty miles north of Korat in Siam 4. Nom vam temple inscription located 8 or 9 miles east north of Korat in Siam 5. Kuk Roka inscription located 8 miles south of Kompong Thom 6. Ta mean Tauch inscription situated just on the north of the Dangrek mountains in the district of Souren in Siam. 7. Khonburi temple inscription located thirty miles south of Korat in Siam 8. Ban Pkean inscription located fifty miles Southeast of Korat
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Source Location: This Pashupati Mahadeva seal was found in Mohenjodaro excavation site in Sindh, Pakistan. It was one of the largest cities of the Ancient Indus Valley Civilisation.
Description:
This Mohenjo-Daro site was discovered in 1922 by R. D. Banerji, an officer of the Archaeological Survey of India. The archaeologist John Marshall oversaw the excavations of the Indus Valley sites while serving as the Director-General of the Archaeological Survey of India. He led the discovery of a famous archaeological artefact and identified the figure in the seal as the god of the Harappans, a proto-Shiva figure seated in a yogic posture. It was unearthed at the Mohenjo-Daro site in the Ancient Indus Valley Civilization, dating back to around 2600-1900 BCE. It's a small Steatite seal that measures about 3.4 centimetres in height, 1.4 centimetres in length, and 1.4 centimetres in width. The Pashupati Seal is named after the Hindu deity Shiva in his Pashupati form, who is often associated with animals and fertility. In Vedic times, "Pashu" referred to animals, including cattle, though this deity is surrounded by wild animals instead. This three-faced god sits upon a low Indian throne, adopting a typical Yoga posture with bent legs, heels together, and toes pointing downward. His arms are extended, hands resting on his knees with thumbs forward, adorned with eight small and three large bangles from wrist to shoulder. Across his chest lies a triangular pectoral (kavacha) or a series of necklaces, resembling those found on later Baluchistan Goddess figurines. Around his waist is a double band, while his lower limbs are bare, and what may seem like an exposed phallus could actually be the end of the waistband. On his head, he wears a tall headdress with a pair of horns meeting at the top. Flanking the deity are four animals: an elephant and tiger on his right, and a rhinoceros and buffalo on his left. Below his throne stand two deer, their heads turned inward, horns pointing towards the center. At the top of the seal, an inscription of seven characters, with the last one squeezed between the elephant and the tiger remains undeciphered. The exciting feature of this pre-Aryan god in the seal that links him with the historic Siva is his peculiar Yogi-like posture, with feet drawn up beneath him, toes turned down, and hands extended above the knees. Siva is pre-eminently the prince of Yogis, whence his names are Mahatapah and Mahayogi. Primarily, the purpose of yoga was the attainment of union (yoga) with the god by mental discipline and concentration; but it was also the means of acquiring miraculous powers, and hence in the course of time the yogi came to be regarded as a magician and miracle-monger. Like Saivism itself, yoga had its origin among the pre-Aryan population, and this explains why it was not until the Epic Period that it came to play an important role in Indo-Aryan religion.
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Source Location: The Takshashila excavation site is located at Taxila Tehsil in Rawalpindi district of Pakistan.
Description: <p>Takshasila holds the distinction of being the oldest among the ancient universities in India, with a legacy of learning that dates back to as early as 700 B.C. Educational activities at this esteemed institution likely commenced several centuries before this recorded date. The name "Takshasila" is derived from "Taksha," one of the sons of Bharata, as recounted in the Ramayana. According to this epic tale, Bharata, following his triumph over the Gandharvas, established two renowned cities: Takshasila in the Gandharva Desa, in honor of his son Taksha, and Pushkalavata for his other son, Pushkala, also in the region of Gandhara. This historical narrative underscores the deep-rooted and venerable heritage of Takshasila as a center of learning and civilization in ancient India. The Takshasila excavation site reveals a rich educational institution that offered a diverse range of courses encompassing both literary and scientific or technical disciplines. These courses were classified into two categories: the Vedas and the Silpas. While historical records mention the study of three Vedas, the omission of the fourth Veda, the Atharvaveda, remains puzzling. It is possible that the Atharvaveda, containing more secular content, was excluded because its subjects were already covered in various other areas of study. However, it's worth noting that the Atharvaveda was crucial for the Purohita, the religious affairs minister, according to Manu Smrti. The study of the Vedas likely involved memorization and the interpretation of their sacred texts. Several books were written to facilitate understanding, emphasizing the importance of comprehending their meaning. Additionally, the study of the Vedas included the exploration of their six auxiliary sciences: correct pronunciation, aphoristic literature guiding rites and sacrifices, grammar, astronomy, prosody, and etymology. Mastery of these auxiliary sciences preceded the comprehension of the Vedas' content. The Silpas, on the other hand, included practical skills and vocations, distinguishing them from religious and literary subjects. While the list of Silpas is somewhat loosely defined, it encompasses a range of crafts and practical disciplines. These crafts consisted of law, mathematics, accountancy, agriculture, commerce, cattle breeding, smithy, carpentry, medicine and surgery, archery, military arts, astronomy, astrology, divination, magic, and tantra. Tantra, in particular, gained popularity for its use of mystic syllables, words, and magic, allowing for actions not permitted in early Buddhism. The teachers of Takshasila, although renowned, remain mostly anonymous in historical records. Notable alumni of the institution include Panini, the eminent Sanskrit grammarian, Chanakya (also known as Kautilya), the minister of Chandra Gupta Mourya, and Jivaka, a famous physician. Jivaka's expertise in medicine and his association with a renowned physician for seven years are well-documented. He performed remarkable surgical procedures and successfully treated ailments like fistula, jaundice, and twisted intestines. In addition to these achievements, Kshatriya students had the opportunity to learn archery alongside subjects such as Medicine, Veda, Vedāngas, Sankhya, Nyaya (Logic), and Vaiseshika (Atomic theory of the world). The excavation site at Takshasila highlights the university's significant role in preserving and propagating knowledge, as well as its medical significance through the training of skilled physicians and surgeons who could effectively address a wide range of medical conditions and perform intricate surgical procedures.</p>
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Source Location: This inscription was found in Shahbaz Garhi in the Mardan district of Khyber Pakhtunkhwa of Pakistan.
Description: This inscription belonging to King Ashoka of the Maurya Empire, was found in Shahbaz Garhi in the Mardan district of Khyber Pakhtunkhwa of Pakistan. This record explains the 3 rules laid by King Devanampriya Priyadarsin for the benefit of the people and animals residing in his dominions and also in the dominions of his borderers such as the Chodas, the Pandyas, the Satiyaputra, the Keralaputa, the Tamraparni, the Yona king named Antiyoka and the regions of other kings. He established 2 kinds of treatments i.e. Medical treatment for the men and medical treatment for the cattle. Herbs beneficial to men and cattle were imported and planted in areas of unavailability of such medicinal herbs and wells were dug for the use of cattle and men. This highlights the importance given by the King in providing necessities of health such as planting medicinal herbs and trees to provide the right medical treatment to man as well as cattle.
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Source Location: This Inscription is engraved on a low flat hummock of gneiss rock. The hummock is known locally as Thonigala or Nagaragala and lies in the jungle about 9.5 km post on the minor road from Vavuniya to Horovupotana, just by the boundary line between the Nor
Description: The inscription commences with the timeframe mentioning the date and reign as ‘the time of the third year after the raising of the umbrella by the great king Sirimekavana Aba, son of the great king Mahasena’. It outlines that Devaya, a member of the Council of Ministers, along with the assembly of the merchants’ guild at Kalahumana, made a significant donation of two kakadas (cartloads) and ten amanas of paddy, six amanas of udi, and ten amanas of beans to support the holy vassa in the new monastery named Yahisapavaya. Holy vassa is performed on the 12th day of the bright half of the month of Nikamaniya in each subsequent rainy season. It mentions that the donations were designated for use without diminishing the capital. The interest accrued from these deposits should be used to cover expenses for various food items, presumably for the monks during their vassa, including boiled rice, atarakaja, dishes taken with atarakaja, curd, honey, sweets, sesame, butter, salt, green herbs, and turmeric. This inscription demonstrates meticulous planning and support extended by individuals and guilds toward sustaining the monastery and supporting the monks' welfare by providing provisions for a wholesome diet during their religious retreats. It highlights the importance of a proper and healthy diet followed in that era by the monks who lived an abounding and prolific life. It also shows the importance of community support in maintaining religious institutions during ancient times.
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Source Location: This Pillar inscription was discovered a few yards from the stone votive dagaba, in two fragments of a broken pillar lying on the pavement, amidst a heap of debris and some fragments of sculptured stones halfway between the western and southern altars of
Description: This inscription refers to a pillar erected during the reign of King Budadasa Mahasena. The great king Budadasa Mahasena, the son of King Siri Meka Jetatisa Apaya was one of the most famous of Ceylon kings and is best remembered for the hospitals which he instituted throughout the island. The king himself was a physician of great repute, and many remarkable cures are attributed to him. He is also credited with the authorship of a medical work named Sararthasangraha which is still in use among native physicians of Sri Lanka. Sararthasangraha is a medical manuscript depicting surgical instruments and vital places for acupuncture. The inscription gives credit to individuals involved in setting up the pillar, including Siva, son of Sumana from Mahila, and Kamala Aba, daughter of someone from the town of Makalaka. The inscription ends with a wish for the merit gained from this act to benefit all beings and for prosperity and increase to the great king.
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Source Location: This Slab Inscription was discovered in the jungle close to the ruined dagaba known as Kiribat-Vehera about 5.6 km to the north of the town of Anuradhapura of Sri Lanka.
Description: This royal edict was issued by King Siri Sangbo, also known as Kassapa IV, in the 14th year of his reign, on the auspicious uposatha day of the full moon of the lunar month of Vap (Sept-Oct). King Kassapa IV is known for building hospitals at Anuradhapura and in the city of Pulatthi for the prevention of pestilential diseases as stated in the Mahavamsa. This declaration involves three individuals: Sabavadunna Salayem, the bodyguard of the Pandyan king Dapula; (Rotu-) Pullayem and Kiling Agbo. It concerns a specific garden named Upper Megiri-vatta, which appears to have been granted to the dispensary or the house of medicine at Bamun-kumbara and is bounded by Veher-vatta ( temple garden) in the east, the Mi tree (wild sapota tree- Bassia longifolia) in the south, the cart-road in the west and the Sambada jungle in the north. To protect the medicinal garden within the limits of the dispensary, the king imposed restrictions such that the skilled servants of the royal family were prohibited from entering, allotments should not be taken within the specified garden and officials of the royal house holding two appointments are barred from entering the garden. If any person enters the garden and commits an offense, they should be arrested only outside the precincts after informing the officials of the dispensary. No arrest is allowed by trespassing within the precincts. The proclamation is described as an "edictal pillar" of immunity, suggesting that it holds legal and official significance. In summary, this royal decree mentions about the boundaries, usage, and restrictions on a medicinal garden granted to a dispensary. The detailed instructions and consequences outlined in the proclamation emphasize the importance and seriousness of maintaining and protecting the medicinal plants growing within the garden.
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Source Location: This Inscription was discovered in the Jetavanarama area, about 1.6 km and a half north of the Sacred Bodhi tree at Anuradhapura in Sri Lanka.
Description: This Inscription belongs to the reign of King Kassapa V of the House of Lambakanna II dynasty. This slab found in Mihintale commences with praises to the eminent Yuva Raja Buddas Siri-Sangboy Abahay, the son of King Salameyvan Abahay and Queen Sang-Banday of the Island of Lanka. He was known for his valor, unsullied fame, and dedication to promote the Buddhist religion. This splendorous king rebuilt the Mirisiviti vehera (Maricavatti-vihara), the Sangson-aram (Sanghasena-arama), and the Kasub-raj-maha-veher (Kassapa-raja-maha-vihara) which were the residing places of around 500 monks. He also honored them with gifts of the Sulab-salar-pasayen, the four priestly requisites. He allayed the fear of disease among the monks by establishing Royal Medical halls near the Southern gate of the high street in the city. It further details about the Highness of King who did charitable services extended to those engaged in religious observances, the learned, and the community. He also laid administrative measures for enforcing rules, including fines for mistakes and potential imprisonment for repeated offenses. The king’s contribution to the well-being of the monastic community and the general public is remarkable. This record highlights the importance given to the health of the people, particularly the monks by the establishment of hospitals or medical halls by the King Buddas Siri-Sangboy Abahay.
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Source Location: This Slab Inscription was discovered at Vessagiriya an Ancient Buddhist forest monastery that is a part of the ruins of Anuradhapura of Sri Lanka.
Description: This excerpt describes a legal or administrative enactment made during the reign of His Majesty Siri-Sang-bo, likely identified as Mahinda IV, based on the title "Siri-Sangbo" being one of his titles or honorifics (birudas) in the tenth year of his reign, specifically on the fifth day of the waxing moon in the lunar month of Durutu. The inscription seems to have been originally larger, covering approximately 9 feet by 4 feet, but only the first eight lines are clearly carved. The following six lines are faint, making it challenging to accurately decipher or read many of the characters. It details provisions regarding certain possessions and offerings made to a royal monastery named Bo-Upulvan-Kasubgiri. Vidurambamu seems to have obtained food and clothing from this monastery by paying 200 kalahdas (a measurement of weight, possibly in gold). Additionally, there's mention of cattle belonging to Muvariya that were to be set apart for monks' use in a specific residence. The text also discusses the allocation of a garden to a dispensary, also known as the ‘house for medicine’ and a piece of land from the paddy fields at Pahan-gama given to two medical attendants. The enactment seems to outline the distribution or allocation of resources and assets to various entities or individuals associated with the monastery and medical attendants.
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Source Location: This slab inscription is located in the Jatavanarama neighborhood of Anuradhapura, close to the stone canoe or trough on the outer circular road.
Description: This record commences with praises to the great Kshatriya king Siri Sangbo Abay, the son of King Abay Salamevan and Queen Dev Gon of the Okkaka dynasty. It further describes the accomplishments and contributions of the king in the context of various religious and architectural activities. One notable section highlights the king's efforts in the construction and renovation of religious structures, particularly the Abhayagiri Vihara. The king renewed the brickwork of the citiya, making it shine like a golden islet. Edifices surrounding the vihara were rebuilt, and the great stone statue of Mahinda was adorned with large rubies. A network of gold was created for the feet of the statue. Various halls and monuments associated with the vihara were repaired or rebuilt. Efforts were made to enhance the aesthetic appeal of the religious structures, drawing parallels to the splendor of natural elements like the golden Meru and the sun. The king contributed to the well-being of the monastic community by building alms halls, repairing nunneries, and establishing kitchens and medical halls for sick orphaned children. The king contributed to the preservation and embellishment of important relics, such as the tooth relic of the King of Sages. The king displayed generosity by offering gifts, including royal ornaments, to the priesthood. Charitable services were extended to those engaged in religious observances, the learned, and the community at large. The text concludes with a mention of the king's achievements, the promotion of charity, and his support for the Buddhist religion. The king's reign is associated with wisdom, good deeds, and a commitment to the Buddhist faith. Overall, the passage emphasizes the king's significant contributions to the religious and architectural landscape of the region, showcasing his commitment to the community by establishing nunneries, kitchens, and medical halls to provide necessary healthcare to the sick children highlighting pediatric care.
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Source Location: This tablet inscription was found at Mihintale a mountain peak near Anuradhapura in Sri Lanka.
Description: This stone tablet found in Mihintale commences with praises to the eminent King Siri Sang Boy Abhaya of the Ikshwaku family of the glorious Kshatriya Caste. He is the son of King Abhaya Salamewan and Queen Gon. This splendorous king laid a set of guidelines and rules in concurrence with previous regulations established by the king's brother, aimed at regulating the conduct of Bikshu Sanga, managing the resources, ensuring financial transparency, and maintaining the sanctity of the Abhay-giri-vehera and Sey-giri-vehera in this particular record. It details the daily routine or Dinacharya of the monks. They are expected to rise at the time of early dawn, meditate on the four protective principles, clean their teeth, wear appropriate clothes (yellow robes) according to the prescript in the Sikakarani, and have gruel and rice after exercising a spirit of benevolence and reciting paritta in the ‘check-room’ of At-vehera. The monks who are sick and unable to attend to their routine will be granted a vasag of food whenever recommended by the physicians. The priests who read Winayapittaka and Abhidhammapitaka will be rewarded with vasags of food and raiment accordingly. In this inscription, the king discusses about appointment and dismissal of employees, repair, and maintenance of the monastery, financial matters, land property, and rights. He further emphasizes the importance of accurate records, public disclosure of financial statements, and the consequences for employees who breach these rules. This passage emphasizes the king's involvement in convening an assembly of monks, discussing rules from different viharas, and instituting regulations for the well-being of the monastic community and its management. To summarise, this text outlines various rules concerning the daily routine or Dinacharya, provisions, diet and care for the sick and infirm, responsibilities, and governance within the vihara and its connected lands. It highlights the importance of accessible healthcare to the priests and the presence of a physician on the premises of the Wihara to provide emergency care and respective diet to the sick.
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Source Location: This Tablet Inscription was found at Mihintale, a mountain peak near Anuradhapura in Sri Lanka.
Description: This ancient document details various allocations and grants made to different individuals and roles within a monastic community. It specifies about the extensive provisions and remunerations allocated for various roles within the community. Specifically, there's a section that outlines land grants and provisions for healthcare professionals: Physicians are allocated specific resources, such as a "niya-puliyi" from Deti sasea and a "vasag" from Damlya. These resources could potentially be agricultural lands or other provisions necessary for sustenance or income. Physicians practicing leech therapy are granted double the amount of land compared to a regular physician. Additionally, they receive a "vasag" from Damiya. Leech therapy might have been a significant medical practice of the time, hence the specific allocation. Ntandovuvas are people who perform a specific medical role, possibly another type of healer or medical practitioner. They are allotted one "kiriya" and two "paya" of land, along with a "vasag" from Damijra. Astrologers are given two "kiriya" of land and a "vasag" from Damiya. It seems there was recognition of astrological practices within the community, perhaps related to healthcare or spiritual guidance. Barbers are granted one "kiriya" of land and a "vasag" from Damiya. Barbers often had multifaceted roles, including some basic medical practices of the time. These grants were possibly meant to provide these medical professionals with sustenance and resources for their services to the community. This inscription revealing particulars about physicians practicing leech therapy throws light on the existence and usage of leech therapy since time immemorial. Leech therapy, as mentioned in various Ayurvedic texts, is known as Jaloukavacharana which is a type of Raktamokshana kriya (bloodletting therapy) that is widely used to rejuvenate the blood by letting out impure blood. Each role within the healthcare sphere receives specific allocations of land and resources, indicating a structured and organized approach to provide for these essential and emergency services within the monastic community. This meticulous distribution of resources underscores the significance placed on healthcare and related services in that society, ensuring that those engaged in medical professions are adequately supported.
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Source Location: This tablet Inscription was found on a terrace about halfway up the steps to the Ambasthala at Mihintale, a mountain peak near Anuradhapura in Sri Lanka.
Description: This stone tablet found in Mihintale commences with praises to the eminent King Siri Sang Boy Abhaya of the Ikshwaku family of the glorious Kshatriya Caste. He is the son of King Abhaya Salamewan and Queen Gon. This splendorous king laid a set of guidelines and rules in concurrence with previous regulations established by the king's brother, aimed at regulating the conduct of Bikshu Sanga, managing the resources, ensuring financial transparency, and maintaining the sanctity of the Wihara in this particular record. It details that the priests are expected to rise early in the morning, reflect on the four preservative principles, clean their teeth, wear appropriate clothes according to the prescript in the Sikakarand, and have gruel and rice in the dining hall after observing Met and Pint. The priests who are sick and unable to attend to their routine will be given food at the proper time as prescribed by the physicians. The priests who read Winayapittaka and Abhidhammapitaka will be rewarded with farms accordingly. The document further specifies rules for managing the lands and resources owned by the temple, stating restrictions on individual enjoyment of temple-owned resources and the collective management of these lands. It outlines the hierarchy and control within the temple, mentioning various positions responsible for administration and revenue, all accountable to the Abhayagiri community. Guidelines are provided regarding the fair treatment and freedom of laborers working for the temple. The document also covers financial aspects, mentioning accounting practices, annual expenditures for temple maintenance and repairs, as well as rules on receiving donations and their allocation. Various prohibitions are stated, along with fines or consequences for those who breach the established rules, ensuring adherence to the guidelines. It emphasizes the protection of temple property, preventing misuse or damage to the temple's assets, including lands, trees, and resources. In short, this inscription outlines various guidelines and principles governing the conduct of priests, administration of the temple, management of lands, and rules regarding offerings and expenditures, especially in caring for the sick and infirm. This justifies the role of Dinacharya- the daily regimen, as mentioned in Ayurvedic texts, being followed by priests and even Kings since time immemorial. It highlights the importance of accessible healthcare to the priests and the presence of a physician on the premises of the Wihara to provide emergency care and respective diet to the sick.
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Source Location: The tablet Inscription was found on a terrace about halfway up the steps to the Ambasthala at Mihintale a mountain peak near Anuradhapura in Sri Lanka.
Description: This record outlines a system of support, wages, and allocations within a community, detailing the distribution of resources from Damiya, a locality in the ancient kingdom of Anuradhapura, among different roles and responsibilities within society. It details extensive provisions and remunerations for various roles within the community like Priests, workers, cooks, writers, attendants, village elders, revenue receivers, granary warders, and healthcare professionals. Among the allocations made for different professions and tasks, healthcare professionals receive specific benefits: Pharmacists, the one who prepares medicine, are granted one kiriya and a farm in Damiya. Physicians are granted one paehya and a farm from Damiya. This signifies a designated income or entitlement along with land for their services. Surgeons, a specialized category within the medical profession, receive two payas and a farm from Damiya as compensation. It's implied that these medical professionals are supported with resources from Damiya, indicating the allocation of land or goods necessary for medical practice, potentially including herbs, medicinal plants, and other supplies.
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Source Location: This Inscription is found on the perpendicular rock that forms the cave temple next to the standing statue of Buddha at Gal Vihara (Uttararama) in Polonnaruwa district in Sri Lanka.
Description: This inscription was recorded approximately 1254 years after the reign of King Walagam Abha and 454 years since the time of Buddha. It commences with the achievements of Buddha over numerous kalpas and his attainment of omniscience. This inscription is a collection of achievements and contributions of the king Siri Samghabodhi Parakramabahu, from the unbroken line of Mahasammata, born of the solar race, a ruler deeply committed to the preservation of Buddhism. Being motivated by compassion, he decides to support and preserve Buddhism to ensure its longevity for five thousand years, drawing parallels with the reign of Emperor Asoka. He has constructed significant religious structures like the Jetavana monastery to provide residences for thousands of monks, ensuring the continuity of the priesthood and for preserving the teachings of Buddhism, particularly the Vinaya (monastic rules), Suttas (discourses), and other essential texts. The king establishes rules and guidelines for the behavior of the priesthood, including guidelines on speech, seclusion, and avoidance of unbecoming talk. This passage also mentions the provision of medicines specifically designated for sick individuals within the community. This reflects a concern for the health and well-being of members, emphasizing the importance of caring for those who may be experiencing illness or health issues. The text notes that, besides going to the pirit, the collection of alms in forbidden places should be avoided. It suggests a sense of ethical and appropriate conduct in the act of collecting alms, particularly in locations where it might not be suitable, such as places where sick or vulnerable individuals may be present. It mentions of administrative measures for enforcing rules, including fines for mistakes and potential imprisonment for repeated offenses.
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Source Location: These copperplates were found in Alarpur village in the Khordha district of Odisha.
Description: The inscription records a grant made by King Narasimha II, with two key dates noted. The first date marks the actual time of the grant, while the second indicates when the inscription was written and engraved, approximately two years later. The initial date corresponds to the expired Saka year 1215 and the king's nineteenth Anka, Kumbha-dvitiya, badi 5, Tuesday. This places the recorded date as either January 26 or February 16, 1294 A.D. The grant's purpose was to promote the king’s longevity, health, wealth, and prestige. The beneficiary was Halayudha, the Kosh-adhyaksha (treasurer), and a Brahmana of the Vatsa gotra, with affiliations to the Bhargava, Chyavana, Apnuvat, Aurva, and Jamadagnya pravaras, and a student of a section of the Kanva branch of the Yajurveda. The grant involved one hundred vatikas of land, divided into five plots across different villages. The third plot, located in Goladalograma within the Sailo vishaya, excluded the area known as Lala-Brahmapura. The plot's boundaries included the Simpalo-Vankesvara market, the gola-pushkarini (tank related to the granary) of Harioutagrama, Nibhayapura, and the tank at Paleha in Radgalapura. The total land area was 70 vatikas, 13 manas, and 15 gunthas. After deducting 33 vatikas, 5 manas, and 1 guntha for areas occupied by mathas, mandapas, local gods, and Brahmanas' lands in Hattapura-karmi-danda (a certain part of Hattapura), the vaidya-dande (boundaries of land granted to the local physician), tanks, canals, and other features, the remaining land amounted to 37 vatikas, 8 manas, and 14 gunthas.
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Source Location: This inscription was found on the south wall inside the third entrance of the Lingaraja temple at Bhubaneswar in Odisha.
Description: The inscription details a grant made by a person named Virandi, who was the son of Mangandi. Virandi, residing in Allatadagrama within the Kalinga vishaya (district), established a perpetual lamp in honor of the deity Kirttivasas. To fund this lamp, Virandi, who lived in the Brahmana khanda (a Brahmin settlement) at Tórannirákura in the Kalamvóra vishaya, donated five madhas of gold. This grant was made with the acknowledgment of several individuals including Sàmu Kavirája - Likely a physician, Kakva, Mandalika, Dévadhara, Késava, Pinvami, Aditya, and Sulabhakara. These persons were involved in the acknowledgment or verification of the grant.
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Source Location: These Sculptures are found at Achyutaraya Temple at Hampi in Vijayanagara district of Karnataka.
Description:
The temple dedicated to Lord Tiruvengalanatha, a form of Vishnu, was constructed by a high officer in Achyuta Raya's court, hence the name. The temple complex and the ruined market street in front of it sit in a semi-secluded valley created by two hills- the Gandhamadana and Matanga hills. The main shrine is located at the center of two rectangular concentric courtyards. The inner sides of both the courtyard walls are lined with a cloister or pillared verandah. The outer cloisters are mostly in ruins with the pillars scattered randomly along the wall base. Two huge ruined towers, one behind the other, give access to the temple courtyards. On heading straight to the inner court you can spot a chamber facing the porch to the central hall. This tiny shrine chamber once enshrined an idol of Garuda, the eagle god and mount of the principal deity. The open hall just ahead spots some of the finest carved pillars in Hampi. On either side of the porch, the pillars sport lion-faced rampant Yalis standing on elephants. The armed soldiers riding the Yalis hold the chains hanging from the beast's mouth. The whole theme is carved on a monolithic block of rocks. Two club-holding giant doorway guard deities stand on either side of the door to the inner sanctum. This sanctum with the circumambulatory corridor around it is empty and dark. Though harmless the noisy bats hanging inside the dark corners can scare an unsuspecting visitor. On the west of the main shrine is the twin-chambered shrine of the goddess. A close look at the carvings on the pillars in the halls can reveal many themes like lord Krishna playing flute and the calves watching it with interest, lord Vishnu blessing an elephant, and the infant Krishna dancing holding the snake by its tail. At the northwest corner of the outer compound is a Kalyana Mandapa (marriage hall for the annual wedding ceremony of the God and the Goddess). In the Kalyanamandapam there are beautifully carved sculptures on single granite stones erected depicting many sculptures related to shringara, yogic postures, etc. Yoga Asanas: Ascetic in one-handed balancing posture with a right hand in mudrā. Hundred pillared maṇḍapa. Ascetic in one-handed balancing posture while holding an akṣamālā. Hundred-pillared maṇḍapa. Ascetic in one-handed balancing posture while holding an akṣamālā. Hundred-pillared maṇḍapa. Ascetic in two-handed balancing posture. West colonnade along the interior of the prākāra. Nātha yogi with pointed cap in one-handed balancing posture. North side of main temple shrine. Ascetic(s) in balancing postures. Southwest corner of main temple maṇḍapa. Ascetic in one-handed balancing posture with akṣamālā in the right hand. South-west corner of main temple maṇḍapa Ascetic in two-handed balancing posture, with right leg behind the head. South-west corner of main temple maṇḍapa. Seated Nātha yogi with siṅgī. Hundred-pillared maṇḍapa, Tiruvēṅgaḷanātha temple complex (Fig 25) (Bottom) Nātha seated on a large scorpion vāhana with Śaiva triśūla and horn. Hundred-pillared maṇḍapa, Tiruvēṅgaḷanātha temple complex.
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Source Location: These Sculptures are found at Prasanna Virupaksha Temple at Hampi in Vijayanagara district of Karnataka.
Description: <p>Prasanna Virupaksha temple is one of the oldest temples in Hampi. Built during the reign of the Vijayanagara Empire, the temple is located near the main road to Hampi bus stand and close to the Noblemen’s quarters after Chandikesvara temple. The Prasanna Virupaksha temple dates back to the 14th Century AD. The temple is dedicated to Prasanna Virupaksha, an avatar of Lord Shiva. The temple stands amidst a beautiful lawn covered in green. The temple has remained buried for over four hundred years before it was discovered in the 1980’s decade. It is believed that Vijayanagara ruler Krishnadevaraya had donated extensively to this temple. An interesting fact about the Prasanna Virupaksha temple is that it is located a few meters below the ground level. The roof of the temple is at par with the present ground level while the main structure of the temple stands on a low-lying area. The reason behind such a unique location for the construction of the temple is not known. Another thing to note is that the sanctum of the temple remains submerged under stagnant water throughout the year. During the monsoon season, extending from June to August, the water level rises inside the temple and submerges the floor of the maha mandapa and other mandapas. The location of the temple and its proximity to the Noblemen’s quarters indicates that the temple might have been used by the members of the Royal family of Vijayanagara for their private ceremonies. To the right side of the main mandapa, there is a rangamantapa, with beautifully carved pillars. Yoga Asanas: Inverted ascetic in reverse-padmāsana resting on a yogadaṇḍa. Outer maṇḍapa of Prasanna temple complex. Matsyendranātha seated on a large fish vāhana with siṅgī and staff. Outer maṇḍapa of Prasanna temple complex.</p>
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Source Location: These sculptures are found at Vitthala Temple at Hampi in the Vijayanagara district of Karnataka.
Description:
The Vittala Temple or Vitthala Temple in Hampi is an ancient monument that is well-known for its exceptional architecture and unmatched craftsmanship. It is considered to be one of the largest and most famous structures in Hampi. The temple is located in the northeastern part of Hampi, near the banks of the Tungabhadra River. The iconic temple has amazing stone structures such as the incomparable stone chariot and the fascinating musical pillars. This predominant monument of Hampi is a major attraction of the ruined town and is a must-see for visitors and tourists. The Vittala Temple is also known as Shri Vijaya Vitthala Temple. It is dedicated to Lord Vitthala, an incarnation of Lord Vishnu. An idol of Vitthala-Vishnu was enshrined in the temple. The Vittala Temple is presumed to be the grandest of all temples and monuments in Hampi. The temple exemplifies the immense creativity and architectural excellence possessed by the sculptors and artisans of the Vijayanagara era. The Vittala temple is built in the Dravidian style of architecture. It has traits and features that are characteristic of typical South Indian temple architecture. Its elaborate and artistic carvings and magnificent architecture are unmatched by any other structure found in Hampi. Notable among these structures are the shrine of the Goddess (also known as Devi shrine), Maha Mantapa or main hall (also known as Sabha Mantapa or congregation hall), Ranga Mantapa, Kalyana Mantapa (marriage hall), Utsava Mantapa (festival hall), and the famous Stone Chariot. Yoga Asanas: Inverted ascetic with yogadaṇḍa. Kalyāṇamaṇḍapa, north-east corner of the Viṭṭhala temple complex
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Source Location: Archaeo-botanical evidences found in Adichchanallur excavation site located at Thoothukudi district of Tamil Nadu.
Description: <p>Report on Archaeo-botanical Studies by Dr. Satish S. Naik Adichchanallur is a significant Iron Age cultural site characterized by three phases identified through burial patterns. Phase 1 dates to 850 BCE, while Phase 2 is dated to 640-650 BCE. Archaeo-botanical samples collected during excavations were retrieved from the Palaeo-botany Laboratory for analysis. These samples came from six trenches: 2ZB15, 2ZB16, 2ZB17, 2ZC15, 2ZC16, and 2ZC17. The samples fall into two categories: 1) wet sieved (flotation) samples and 2) husk samples. A total of 61 wet sieved samples and 23 husk samples were collected, organized by trench, layer, and depth (see Tables 1 to 3). They were examined in detail for their morphological and anatomical characteristics, including grains, seeds, husks, and spikelet bases. The analysis of carbonized grains, seeds, silicified husks, and rice spikelet bases from urn burial deposits at Adichchanallur has provided valuable insights into the ancient agricultural economy and cultural practices, such as crop seed offerings in the urns. Based on these findings, it can be concluded that the early settlers of Adichchanallur, dating to the early first millennium BCE, cultivated both rice and green gram. 1. Silicified rice husk (Oryza sp.) (Fig. 1 a and b): A single silicified rice husk was found in Trench 2ZB16, while numerous silicified rice husks displaying a characteristic chessboard pattern were discovered in various contexts. These included husks located near a vase on the southern side of the main urn, south of the urn below the GPO in Trench 2ZB15; inside a bowl within the urn and near the GPI in Trench 2ZB16; alongside a bowl and a ring stand outside the urn and to the north of the urn in Trench 2ZB17; beneath the GPO on the eastern side, under the urn, and outside the urn in Trench 2ZC15; outside the urn and near the GPI in Trench 2ZC16; and on the eastern side of the urn, at the bottom of the urn, along with a bowl, below the urn, and inside the urn in Trench 2ZC17. 2. Silicified rice spikelet bases (Oryza sp.) (Fig. 1 c): Six silicified spikelet bases from cultivated rice (Oryza sativa L.) and one possible wild rice (Oryza sp.) were found in Trench 2ZB16. Additionally, numerous silicified spikelet bases were discovered in various locations: near a vase on the southern side of the main urn, south of the urn below the GPO in Trench 2ZB15; inside a bowl within the urn and near the GPI in Trench 2ZB16; alongside a bowl and a ring stand outside the urn and to the north of the urn in Trench 2ZB17; beneath the GPO on the eastern side, under the urn, and outside the urn in Trench 2ZC15; outside the urn and near the GPI in Trench 2ZC16; and on the eastern side of the urn, at the bottom of the urn, along with a bowl, below the urn, and inside the urn in Trench 2ZC17. 3. Carbonized rice spikelet bases (Oryza sp.) (Fig. 1 d-i): Eight carbonized spikelet bases, measuring less than 1 mm, from mature and immature grains of cultivated rice (Oryza sativa L.) were identified in Trench 2ZB16, along with a single spikelet base from Trench 2ZC17. 4. Green gram (Vigna radiata (L.) Wilczek) (Fig. 1:j): A single complete carbonized cotyledon of green gram measuring 2.53 mm x 1.75 mm (L x B) was found in Trench 2ZB16. The cotyledon is elongated with squarish to somewhat rounded ends, confirming its identification as Vigna radiata (green gram). Additionally, four pulse fragments were recorded from Trench 2ZC16 and two from Trench 2ZC1. 5. Vigna sp. (Fig. 1 k and l): A single dormant uncarbonized seed measuring 2.69 mm x 1.74 mm (L x B) was found in Trench 2ZB15 at a depth of 2.16 m. The complete seed is elongated and somewhat cylindrical, with the hilum, approximately 1.00 mm long, located below the seed coat surface. Based on its general morphology, this seed is identified as Vigna sp. 6. Solanum sp. (Fig. 1 m): A single carbonized seed measuring 1.40 mm x 0.72 mm was recorded from Trench 2ZB16. 7. Nutshell (Fig. 1 n): Two fragments of nutshells were identified, one from Trench 2ZB1 and another from Trench 2ZB1.</p>
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Source Location: The Hortus Malabaricus consists of 12 volumes of approximately 500 pages each, with 794 copperplate engravings and it was published in twelve volumes in Amsterdam, the capital of Netherlands.
Description:
Hortus Malabaricus (Latin for "Garden of Malabar") is an extensive botanical work compiled and published between 1678 and 1693 by Hendrik Adriaan van Rheede tot Drakenstein, the Dutch Governor of Cochin. He collaborated with the native Ayurvedic physician Itty Achudan from Collatt and three Konkani Brahmin physicians: Ranga Bhat, Vinayaka Bhat, and Appu Bhat. The full title of the text is Hortus Indicus Malabaricus, Continents Regni Malabarici apud Indos celeberrimi omnis generis Plantas rariores, 1678-1681. Itty Achudan, an Ezhava Vaidya from Corrappuram near Cochin, served as the chief physician for the project. The three Konkani Brahmins, who were settled in Cochin, were well-versed in medicine and botany, often referencing their Sanskrit texts. This treatise focuses on the traditional knowledge of the flora from Goa to Kanyakumari, encompassing present-day Kerala, and elaborates on their medicinal applications. The ethnomedicinal information was drawn from palm leaf manuscripts in Kolezhuthu Malayalam owned by Itty Achudan, part of his family's medical legacy. Van Rheede acknowledged support from the King of Cochin in the third volume of the work. The compilation took 15 to 30 years and was published in 12 Latin volumes in Amsterdam, featuring illustrations and descriptions of 742 plants. Due to the early state of printing technology, illustrations were engraved on copper plates—712 in double folio size (34x43 cm) and 79 in folio size. The book contains 794 copperplate engravings of the plants, with names and descriptions in Roman, Malayalam, Arabic, and Devanagari scripts. After 35 years of effort, Dr. K. S. Manilal of Calicut University translated it into English and Malayalam. Van Rheede relied on about 200 local people for plant collection and engaged 15 to 16 expert physicians and botanists to document the ethnomedicinal uses. Illustrations were created by Father Mathew of St. Joseph Varapuzha in Kerala. Rather than adhering to European, Arabic, or Konkani classifications, Van Rheede followed Itty Achudan Vaidya’s system. Notably, botanist Linnaeus referenced Achudan’s classifications in 1740. Hortus Malabaricus is significant as the first book to print Malayalam, combining the Vattezhuthu and Kolezhuthu scripts.
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Source Location: This neolithic skeleton found in Burzahom excavation site located about 10 km northeast of Srinagar in the Kashmir Valley of Jammu and Kashmir.
Description: <p>Trephination in India was discovered from Burzahom, an archaeological site located in Kashmir valley of Jammu and Kashmir dated over 4000 years ago. Seven complete and four incomplete examples of trepanning have been found in human skulls. Trepanning, or trepanation, is a form of cranial surgery believed to have originated in the Neolithic era. This procedure involves drilling a hole in the skull of a living person to treat ailments such as convulsions, headaches, infections, or fractures. One skull discovered at Burzahom shows signs of multiple trepanations, with six successful perforations from eleven attempts over at least four sessions, suggesting the woman was either alive or recently deceased during the procedures. Some researchers argue that the trepanation was performed for ritualistic purposes, such as removing circular skull pieces for offerings or religious practices, while others maintain it was primarily a medical intervention carried out on a living patient. Remarkably, many ancient trepanation cases seem to have been successful, as there is evidence of healing both from the initial injury and the surgical procedure. </p>
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Source Location: The two skulls found in Adichanallur excavation site located at Thoothukudi district of Tamil Nadu.
Description:
Trepanation in India discovered from Adichanallur prehistoric mining site (1500 BC) located in Tirunelveli district of Tamil Nadu, India. Paleo-Pathology artifact depicting practice of Trephination.
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Source Location: This inscription was found in the Prasat district of Surin Province in Thailand.
Description: The inscription text is a poetic homage that intertwines reverence for the Buddha with a celebration of King Sri Jayavarmmadeva's reign. It begins by describing the Buddha as a transcendent figure embodying creation, dharma, and enjoyment, who surpasses conventional notions of existence and non-existence. The Jina, representing the Buddha, is praised as a master healer, bringing well-being to those who hear his name. The narrative then shifts to the historical context of King Sri Jayavarmmadeva, who ascended the throne in 1104 Saka era. He is depicted as a powerful ruler, celebrated for his military victories and virtuous qualities, likened to jewels. His reign is marked by generosity and divine favor, leading to prosperity and the restoration of dharma in a time of decline. The text beautifully intertwines spiritual and temporal leadership, highlighting the profound impact of the Buddha and the king. It provides a detailed account of King Sri Jayavarmmadeva's initiative to alleviate the suffering of his people through the establishment of a well-organized hospital. Acknowledging that the true burden of kings lies in the anguish of their subjects rather than personal suffering, the king actively seeks to address the ailments afflicting his realm. He recruits skilled physicians and courageous warriors, combining the wisdom of Ayurveda with martial prowess to combat both physical and mental health issues. Central to the hospital is a shrine to Sugata in the form of a physician, the Buddha, symbolizing a holistic approach that merges spiritual and medical healing. He stationed the two illustrious sons of Süryavairocana and Candravairocana to cure the patients of their diseases. The hospital is designed to serve all four varnas (social classes), ensuring inclusivity in healthcare. A diverse staff is appointed to manage its operations: male and female physicians treat patients, while guards protect the hospital's treasures. Additionally, two distribute medicines, two collect rice, two cooks prepare meals, two attendants serve water, two collect flowers and darbha grass, two sweep the shrines, two conduct sacrifices, two clerks handle administrative tasks, and two fetch firewood for medicine preparation, totaling thirty-two workers, which later increases to ninety-eight. This meticulous organization highlights the king's commitment to the health and well-being of his people, as he provides both material and spiritual resources. The text then outlines the organized efforts of King Sri Jayavarmmadeva in managing resources within the hospital, particularly the provisions and staff involved in daily operations, emphasizing community collaboration. It begins by detailing the roles of women who husked rice and provided shelter, with a total of thirty-two servants involved, later increasing to ninety-eight. The rice, used for daily worship of deities, underscores the king's commitment to ensuring that spiritual practices benefit the community. Provisions are drawn from the royal granary three times a year, demonstrating thoughtful resource management. The text lists specific items necessary for the hospital's operations, including various foodstuffs, medicinal ingredients such as ghee mixed with powder of pippali, nutmegs, and materials for offerings, such as cloth, butter milk, honey, ghee, spices, jasmine flowers, lump of wax, a lamp, seeds of sesamum. The provisions also include Vermilian molasses, old copper sulphate, sugar, lotus (srivatsa), sandalwood, chilli, pracivala, mustard, and cinnamon, totaling forty items, underscoring a holistic approach to healing that combines nourishment, spirituality, and medicine. Finally, it discusses the appointment of three righteous individuals by the head teacher of the Srīrāja monastery, with provisions for their sustenance: twelve khüris of rice, three palas of buttermilk, and eight palas of pippali. A king, motivated by concern for his subjects, seeks assistance from powerful kings of Kambuja to ensure protection for his significant deed, believing it embodies the ultimate reward for pious actions. He asserts that a key minister should oversee governance while urging leniency for recent offenders, though violence must be punished. The king expresses a noble desire to uplift his subjects from worldly struggles, proclaiming that devoted rulers will attain salvation, enjoying eternal pleasures alongside their families.
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Source Location: This copper-plate inscription was found at Charkhari town in Mahoba district of Uttar Pradesh.
Description: The inscription records a grant made by Srigirindra Maharaja, the son of Vijaya Bhupati and the brother of Deva Raya II. The grant involves a village named Nipataiaka or Kadapperi, which was re-named Vijayarayapuram. This village was given as a free gift to a group of Brahmins and to two temples. The inscription dates this event to Saka year 1346. According to the inscription, when Deva Raya II ascended the throne, his younger brother Srigirindra Maharaja ruled over Maratakapuri before making this grant. The grant was made on Friday, Revati Nakshatra, Uttanadvadasi, in the cyclic year Krodhin, which corresponds to November 3, A.D. 1424. Sampatkumara Pandita, who received the grant, was the son of the highly learned Vaidya Govinda Pandita.
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Source Location: This Sculpture is located at the wall of the Western prakara of Airavatesvara temple at Darasuram
Description: <p>The Airavateeswarar Temple at Darasuram, a masterpiece from the Chola era, holds an extraordinary stone wall relief that depicts a rare and intricate scene of childbirth from a medical and sociocultural perspective. This relief portrays a woman in the process of delivering a baby, standing upright, a birthing posture often chosen in traditional practices for utilizing gravity’s assistance. She is supported by two women on either side, likely midwives, symbolizing the crucial role of women’s solidarity and support in the birthing process. To the woman’s left, two additional figures are present: one holds a vessel, presumably containing medicinal herbs, while another observes her closely. This scene not only highlights an advanced understanding of midwifery but also points to an early practice of obstetrics within the community where herbal medicine and holistic care were central.</p>
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Source Location: This copperplate inscription was found at Shri Kalaseshwara Swamy temple at Kalasa in Mudhigere Taluk of Chikkamangalur district in Karnataka
Description: This document was recorded on 11th day in the vaishaka month of the Br̥ihavārad year correponding to the Saka year 1170 during the reign of Jakala Mahadevi. It mentions about the grant to provide rice for the offerings of the Kalasanâtha made by Siva Vaidya, the son of Mâta-Radi.
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Source Location: Poonilarkavu Devi Temple located at Kodakara village in Thrissur district of Kerala.
Description: Poonilarkav Durga and Kodakara. Matathur River is 2 kilometers east and is quite ancient. Parasurama pratishtha is known as Pooneeliyamma. Parasurama prepared tapas here. He once saw a circle of light that resembled the moon. A stone was placed aside, and each deity sang to determine whose spirit it was. Shiva, Vishnu, Ganapati, Shastav, and Parashakti sang, and the moon melted into the stone as soon as Arah Mathai said the Parashakti mantra. It was a woodland (kav) with lots of flowers. The Muniyara is located near the temple's eastern gopuram, and it is claimed that Parasurama performed penance there. This is one of the 108 Durga temples. It also includes the narrative of Cherumi seeing blood on the stone. It is stated that mental sickness may be cured by offering the decoction of Vaidya Math Cheriya Narayan Namboothiri at this temple. Poonilarkav Durga, Kodakara. 2 km east is Matathur River, very old. Parasurama pratishtha. Called Pooneeliyamma. Parasurama did tapas here. Once he saw a circle of light like the moon. A stone was set aside and each deity chanted to test what spirit it was. Shiva, Vishnu, Ganapati, Shastav, Parashakti chanting thus, the moon merged into the stone as soon as Arah Mathai uttered the Parashakti mantra. It was a forest (kav) with many flowers. Near the eastern gopuram of the temple is the Muniyara where Parasurama is believed to have done penance. It is one of the 108 Durga temples. The story of Cherumi seeing blood on the stone is also here. It is said that offering the decoction of Vaidya Math Cheriya Narayan Namboothiri in this temple cures mental illness. The western hill belonged to the Manas. The committee has been in existence since 1985. It is square single storey, nanadurga and has no roof. Ganapati to the southwest, 5 doors to the enclosure, one each in the east, west and north, and two in the south. Thitapalli in Southeast. Kimar stands out from the northern quadrant. Southwest Shasta. The east tower is two-storied. Near Muniyara. There is a pool. Swayambhoolingam 25 cm. Seated images of Ganapathi and Shasta 45 cm each. Mana in the south of Tantri Kadalassery.
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Source Location: This Stone inscription was found in Belagavi district in Karnataka.
Description: The stone inscription found in the Belagavi district of Karnataka, dating back to 1161 AD during the reign of King Bijjala II of the Kalachuris of Kalyani dynasty, is a remarkable historical artifact with profound significance. It illustrates the socio-cultural, religious, and philosophical ethos of the time, highlighting the centrality of Dakshina Kedara, a sacred site of immense spiritual and academic importance. This inscription portrays Dakshina Kedara as a hub of Vedic recitations, philosophical discourses, and scholarly pursuits. It was a place where commentaries on the four Vedas, ancient grammars like Panini’s, and various systems of Indian philosophy such as Sankhya and Mimamsa were composed. Additionally, it served as a center for the arts, including dance and literature, while also providing charity and healthcare. The site symbolized inclusivity and compassion, offering food and medicine to the destitute, disabled, and scholars from various traditions, including Jains and other mendicants.glosses were composed on the Akula siddhanta on Patanjali and other yoga sasthras on the eighteen puranas and the dharma sastra as well as on all kinds of kavya and nataka. Food was freely distributed to the sufferers, destitutes,lame, blind,deaf,storytellers,singers,drummers,genealogists,dancers,eulogists,wounded,Kshapanaka (Jain sanyasis), hamsa, parama hamsa and other beggars from various countries. Suitable medicines was dispensed to various kinds of diseased persons. This inscription holds immense importance for medicine and healthcare history, as it mentions efforts to treat various illnesses and the provision of care for the ailing. This reflects a progressive approach to community welfare that integrated spiritual and material well-being, an ethos that resonates with the modern emphasis on holistic healthcare.
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Source Location: This Stone inscription was found at Tidagundi village in Bijapur district of Karnataka.
Description: This stone inscription from Tidagundi village in Bijapur district, Karnataka, dating back to 1191 AD, during the reign of King Vira Balla Deva of the Hoysala dynasty, reflects the rich confluence of spiritual devotion, medicinal wisdom, and Vedic traditions. The inscription, dedicated to Lord Shiva, extols his divine attributes and sets the stage for a vivid description of the era’s cultural and intellectual achievements. This inscription enumerates a variety of medicinal and sacred trees present in the region, such as sandalwood, coconut palm, tamarind, jasmine, and mango, highlighting their importance in both health and spirituality. These trees, interwoven with the sacred groves, underscore the deep ecological awareness and the symbiotic relationship between nature and society. The agrahara was home to scholars proficient in diverse fields such as medicine, sacrificial rites, logic, poetry, and weaponry. This illustrates the integration of Vedic knowledge with practical sciences, including Ayurveda, which flourished in this environment of intellectual and spiritual richness. The settlement was a hub of Vedic learning, where scriptures, rituals, architecture, music, and dance were studied and taught. This stone inscription not only celebrates the socio-cultural advancements of the Hoysala dynasty but also highlights the integration of medicinal practices with daily life. It paints a vivid picture of a society where reverence for nature, spiritual pursuits, and intellectual endeavors flourished hand in hand, making it a valuable artifact for understanding the medical, ecological, and spiritual heritage of ancient India This Stone inscription was found at Tidagundi village in Bijapur district of Karnataka. The king of Kedara Mukanna, Kadamba born to confer benefits to the world gave gifts to the Brahmin race in the south. Selecting from Abichchhatra agrahara 12,000 Brahmanas purified by agnihotras belonging to 32 families sought out for them a holy spot, celebrated in the four ages pure distinguished by Pranameshvara and others by five lingas established by Brahma and other gods the ruler made an agrahara named Sthunarudrapura. The agrahara was unique and was filled with sounds of parrot,fields of paddy,groups of lotuses and bowers of spreadins creepers abounding in beautiful garden melodious with full grown cuckoos. In its grooves were the Chandana (Santalum album), Coconut palm(Cocos nucifera),Neem(Azadirachta indica), Asoka(Saraca asoca), Areca palm(Areca catechu), Sallaki (Boswellia thurnifera),jasmine(Jasminum officinale) and mango (Mangifera indica) Agrahara also had professrs skilled in medicine in sorcery, in logic, in the art of distorting people by incantation, in poetry, in the use of weapons, and in the art of cookery to prepare meals.In the Agrahara all the surrounding countries were taught in the four vedas, six vedangas, three divisions of mimamsa, the tarka and other connected sciences, eighteed great puranas,art of architecture, music and dance. Offering of food, milk, curd, rich milk, pudding of rice. The establishment of an agrahara held great significance, as it aimed to preserve the cultural heritage and promote the health and wellbeing of the Brahmin community.
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Source Location: Ancient city of Anuradhapura near the Thuparama Dagoba, Mahamevnawa Gardens, Anuradhapura District.
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Archaeological Findings: In 1896, a mystery stone vessel was discovered during excavations of the ancient royal city of Anuradhapura, near the ruins of the Thuparama monastery. Similar tubs were later found in 1982 during excavations at the ancient royal cities of Polonnaruwa, Mihintale, Medirigiriya, and Dighavapi. Epigraphic evidence and related archaeological finds confirm the existence of ancient hospitals in Sri Lanka. Among the stone artefacts discovered were parts of hospital equipment. Ancient Ayurvedic texts support the idea that these items, known as beheth oruwa (medical tubs), were used for immersion therapy. Many items were recognized and recommended for use in therapeutic baths back then, including plant liniments, milk, ghee, oils, and vinegar. In addition to skin conditions, immersion therapy was utilized to treat fever, rheumatism, hemorrhoids, and snake bites. It was believed that the restorative liquid's evaporation or cutaneous absorption was what produced the healing effect. Physical cooling most likely caused the temperature to go down. The construction of hospitals for both humans and animals was inspired by Buddhist teachings, which motivated rulers to perform good deeds. Remains of Hospital at Anuradhapura: Anuradhapura, the largest ancient city excavated in Sri Lanka, has been partially preserved since the 19th century. The excavation site spans an extensive area of approximately 25 by 25 kilometers. The Mahavamsa mentions numerous medical institutions within this city, which served as the residence of Sinhalese monarchs from the 3rd century BC to 1017 AD. However, the discovery of the stone medical tub led to the identification of only one hospital's ruins. This hospital was located near the Thuparama, Sri Lanka's oldest domed shrine (dagoba), attributed to King Kassapa IV (896–913 AC). The tub discovered at the site measures 223 cm in external length, 40 cm in external height, and 78 cm in external width, with an internal length of 190 cm and an internal height of 20 cm. The interior is hollowed out in the shape of a human body, with an internal width of 44 cm at the shoulders and 28 cm at the feet. Hospital Administration and Epigraphic Evidence: An inscription attributed to King Kassapa V (914–923 AC) records the establishment of "medical halls" in Anuradhapura. The Kiribeth Vehera pillar inscription, attributed to King Kassapa IV, reveals that dispensaries were highly respected, offering sanctuary to offenders. Other epigraphs refer to the organization, duties, and maintenance of hospitals, highlighting their integral role in ancient Sri Lankan society.
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Source Location: The Mihintale hospital in Anuradhapura district in Srilanka was strategically located at the foot of the Cetiya hill, likely due to its proximity to the densely populated monastery on the hilltop. The lack of a sufficiently large flat area on the rock may
Description: <p>Mihintale Excavations: At Mihintale, four tubs were uncovered, and subsequent excavations identified and explored the hospital compounds at Mihintale. These findings suggest that the stone objects were part of hospital equipment.Many items were recognized and recommended for use in therapeutic baths back then, including plant liniments, milk, ghee, oils, and vinegar. In addition to skin conditions, immersion therapy was utilized to treat fever, rheumatism, hemorrhoids, and snake bites. It was believed that the restorative liquid's evaporation or cutaneous absorption was what produced the healing effect. Physical cooling most likely caused the temperature to go down. Mihintale Hospital: The Mihintale hospital is likely the oldest known hospital in Sri Lanka, Built in the 9th century and possibly the oldest hospital worldwide with its ruins excavated. Mihintale is significant because it was from this hill, the Cetiya,that Buddhism spread in Ceylon. An inscription on one of the guard stones indicates a donation of rice paddies to the hospital, reflecting how public institutions were supported at that time. The hospital complex consisted of two rectangular courtyards: an outer court and an inner court. To the south, the ancient road to the monastery passed between the steps of the hill, the water reservoir (tank), and the hospital complex. The outer court featured the main entrance and a small gatehouse, along with the refectory, caldarium, and rooms for preparing and storing medicinal herbs. A quadrangular bath with a central tub and facilities for heating water was discovered, with wastewater discharged through underground drainpipes, remnants of which were found during the excavation. The refectory likely featured wooden benches where monks sat, as they do in monasteries today. Quernstones found in rooms for preparing herbal remedies suggest they were used to grind grains and cut herbs, following Ayurvedic practices. The inner court was surrounded by rooms or cells arranged in a rectangular formation. Each square room, measuring 3 meters on each side, was designed to accommodate patients and opened onto a surrounding veranda. The rooms faced the central court, which housed a shrine with a statue of Buddha on a pedestal. The corner rooms, slightly larger than the others, may have served social purposes, with one containing the enigmatic tub. The hospital's design, with small square cells around a central quadrangular court, mirrors the layout of a Buddhist monastery. While toilets and lavatories were likely present, the characteristic terracotta-lined cesspits and sites for the tubs have yet to be discovered. The hospital complex featured examination rooms, a dispensary, and facilities for preparing herbal medicines. Notable discoveries It was well-equipped with amenities, serving both monks and possibly the general public, and was managed by an organized staff comprising physicians, administrative officials, and herbalists. Archaeological findings, such as surgical instruments and remnants of medicinal plants, indicate that knowledge from ancient texts like the Susruta Samhita and Charaka Samhita was integrated into Sri Lankan medicine.</p>
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Source Location: The ancient hospital complex was excavated at the premises of Polonnaruwa Old City at Alahana Pirivena, Polonnaruwa, Sri Lanka
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Excavation of Ancient Hospitals: Four tubs were excavated at Mihintale, Medirigiriya, Dighavapi (as late as 1982), and in the ancient royal city of Polonnaruwa. These tubs were part of hospital equipment. Ancient Ayurvedic texts support the idea that these tubs (beheth oruwa) were used for immersion therapy, a treatment mentioned in Indian texts like the Susruta Samhita and Charaka Samhita, as well as Sri Lankan works by a 13th-century Buddhist monk. Immersion therapy utilized substances such as plant liniments, milk, ghee, oils, and vinegar to treat ailments like snake bites, fever, rheumatism, hemorrhoids, and skin disorders. The therapeutic effect was believed to stem from the absorption or evaporation of medicinal liquids.The curative effect was thought to be caused by the evaporation or cutaneous absorption of the restorative liquid. The fever probably subsided with physical cooling. Hospital Complexes in Polonnaruwa: The hospital ruins in Polonnaruwa are part of at least two known hospital complexes from the era. King Parakramabahu I (1153–1186), who founded the Alahana Monastery, likely included a hospital for monks as part of his achievements. The hospital's layout, similar to Mihintale, featured a central court surrounded by cells for ailing monks, with a temple likely in the central court. Discoveries at Alahana Parivena Complex: Excavations at the Alahana Parivena complex revealed a hospital with a central court surrounded by patient cells. The building measured 44.8 meters in length and 33.3 meters in breadth. A secondary court housed the refectory, toilets, and a room with a medical tub. This stone tub, measuring 248 × 80 × 56 cm, resembled those found at Medirigiriya and Anuradhapura. Water drained through a sloped granite floor into a pipe. Objects discovered included quern stones, scissors, copper instruments for abscess incisions, and ceramic flasks for storing remedies. Imported Chinese ceramics stored medicinal ingredients, while a fine bronze scale balanced minute quantities of substances like musk, gold, and mercury.
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Source Location: This inscription was found on a slab of black slate, leaning against the wall of a Budhanikantha temple at Budhanikantha, Nepal. The top of the stone shows a well carved relievo, which represents Nandi reclining on Kailasa.
Description: This inscription highlights the establishment of "Vaidyaka Village" (the village of physicians), granted as an agrahara (a land gift) to a Vansapasupaticharya, a scholar or spiritual leader, for the upkeep of a temple dedicated to Lord Srisivadevesvara. The grant emphasizes the recognition of medical practice as a sacred and vital profession, essential for societal well-being. King Sivadeva sends his greetings to the headman of Vaidyagrama, detailing its boundaries: the high road to the east, the water conduit to the southeast, Tenkhu to the south, the Chisimanda watercourse to the north, and the Sahasramandala field to the northeast. Vaidyagrama embodies a holistic approach to well-being, nurturing the trinity of body, mind, and spirit, beyond just physical health.
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Source Location: This inscription was found on a stone in front of the Isvara temple at Jadiya village
Description: The uprooter of the Magara kingdom, the displacer of Pāṇḍya, setter up of the Chōḷa kingdom, the nissanga-pratāpa-chakra-vartti Hoysala vira-Nārasimha-Dēva was in the residence of Dōrasamudra, ruling the kingdom of earth had numerous titles mahā sāmanta,bhujabaḷa-Vira-Ganga-Hoysala’s sāmanta, the Kadamba lion, ruler of Marugal-nād, champion over the Telunga chieftains,yama-niyamādy-ashṭāṅga-yōga-nirataṃ and more. Among various titles given to the king the title which shows yama niyamady ashtanga yoga niratam shows special significance.It signifies that the ruler followed Ashṭāṅga yoga. As a yoga practitioner, he placed a high value on health and wellbeing. Yoga is a science that supports both physical and mental well-being. Therefore, by doing yoga, the monarch sets the ideal example for his subjects to follow, assisting them in leading healthy lives.
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Source Location: This inscription is engraved on a stone in Parshwanatha Jain temple, Maleyur
Description: This inscription is obtained from Parshwanath jain temple Maleyur and it belongs to 1181 A.D. It mentions about Chikkatayi, a woman who donated a village named kinnaripura for sages. It also says that she is the wife of Vaidya Achyuta Veerendrashikyapa. The couple had a son named Vidyasara who was also Vaidya.
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Source Location: This inscription was found on a stone in the Parsvanatha basti at Iduvani village.
Description: Virūpāksha mahārāya was ruling the kingdom in Iduvani desha with peace and wisdom. Munduvaṇṇa - Nāyaka’s son Bhairaṇṇa Nāyaka was protecting the Horuguppe Hebbayal nāḍ. Iduvaṇi Baliya-gauḍa's son, the foremost man in Anevaḷige in Nagira-ṭhāvu, having the insignia of the umbrella, betel bag, lamp stand pillar, ornamental coin and others. The use medicinal objects like betal (Areca catechu) were used as a distinguishing mark or token of the kingdom. This demonstrates the ruler's tendency to use medical medicines to highlight the need to maintain the health of the populace. Haivaṇṇa-Nāyaka, and Bukaṇṇa-Nāyaka's son-in-law, Mālakka-Nāyikiti's son, devoted to gifts of food shelter medicine and learning. Medicine was devoted for the prosperity and well-being of the country. By giving medicines, the people become free from diseases. By this people can contribute better to the well-being of the country.
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Source Location: This inscription was found on a stone in front of Hoyasala Temples at Udri village.
Description: The Banavasi kingdom was one of the numerous nations that Pratapa-chakravartti vira-Ballāḷa-Dēva had subjugated with their own power and was dominating with vigor. Banavasi kingdom was an abode for the god of love. It had many great rulers one among them was Biṭṭiga who gained a great name for his bravery. That king's son, foremost in the Ganga-kula, was the king; whose son was the king Kīrtti, whose son was Mārasinga, whose eldest son was the king Ekkala-Dēva. That celebrated Ekkala-Dēva's younger sister, Dasavamarasa's wife, was the world-renowned Chaṭṭala-Dēvi, who had three sons, — Er̥aga, Kēśava and Singa-Dēva. Praise of Er̥aga, whose only god was Achyuta. His younger brother, Nauniya Ganga, was Narasinga, whose wife was Lakmā-Dēvi. And to her was born the king Ekkala
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Source Location: The Amalaka stupa was built outside the Buddhist monastery of Kukkutarama in Pataliputra (Patna).
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The Kukkutarama Sangharama during Emperor Ashoka’s time was indeed a majestic and influential monastery, and it played a crucial role in the spread of Buddhism. Situated to the southeast of Patliputra (modern-day Patna), the capital city of Ashoka’s empire, Kukkutarama was strategically placed in an area that had already become a significant hub of Buddhist activity. It was the first fruit of Ashoka’s zeal as a Buddhist, marking a major milestone in the emperor’s efforts to support and promote the teachings of the Buddha. After his conversion to Buddhism, Ashoka was passionate about creating places for spiritual learning and practice, and Kukkutarama was one of his key projects. The monastery is said to have accommodated a thousand monks, which highlights its vast size and importance. It wasn’t just a simple monastic retreat; it was an institution that likely became a center for meditation, learning, and the transmission of Buddhist teachings. The Amalaka Stupa near the Kukkutarama Sangharama is a fascinating part of Ashoka’s personal and spiritual journey. The stupa, named after the amalaka fruit (which is often described as a ribbed melon), had both symbolic and practical significance in Ashoka’s life. According to historical accounts, Ashoka built this stupa as a mark of gratitude after recovering from a long illness. During his sickness, a Sthavira (a senior Buddhist monk or spiritual guide) had blessed him, and the only thing Ashoka had to offer at that time was the Amalaka fruit. This gesture was a humble one, as it reflected Ashoka’s state of poverty and vulnerability before his rise to power. Despite his humble circumstances, the Sthavira accepted the fruit and blessed him. This moment of spiritual healing became a pivotal turning point in Ashoka’s life, deeply influencing his conversion to Buddhism and his later efforts to promote the religion across his empire. As a token of his gratitude, Ashoka decided to erect the Amalaka Stupa, which symbolized both his personal recovery and his newfound spiritual path. The stupa became a place of reverence and was associated with the idea of healing, as the amalaka fruit itself was known for its medicinal properties in traditional Indian medicine. It was believed to have restorative and curative powers, mirroring Ashoka’s own recovery from his illness.
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Source Location: The excavation took place on a plot acquired after demolishing an old, dilapidated structure owned by Shri Pyaremohan Madanji Upadhyaya (Ward: Gomati; House No. 995/996). This site, located at the town's highest point, lies just outside the temple's enclo
Description: <p>The excavation took place on a plot acquired after demolishing an old structure owned by Shri Pyaremohan Madanji Upadhyaya (Ward: Gomati; House No. 995/996). It revealed four historical periods, dating back to the 1st-2nd centuries B.C. Excavations • Period I (1st-2nd centuries B.C.): Characterized by a five-meter-thick sea-sand layer, it contained painted pottery, terracotta artifacts, shell bangles, and iron fragments. • Period II (1st-4th centuries A.D.): A 2.55-meter sea-sand layer with remains of early habitation. Notably, it yielded Red Polished Ware and imported amphorae, used for storing wine and olive oil. Black incrustations on amphora fragments suggest they contained Roman wine, like findings at Nevasa. • Period III: Successive superimposed structures, including sculptured stone fragments, likely parts of a temple. • Period IV: Identified as the Muslim period, based on Gujarat Sultanate coins, polychrome glass bangles, and glazed ware. Significance of Olive Trade Dwaraka, an ancient city in present-day Gujarat, India, was a major maritime trade hub. Excavations uncovered foreign goods, storage vessels, and amphorae, indicating active participation in Mediterranean trade networks. The presence of amphorae used for transporting wine and olive oil highlights that Dwaraka’s inhabitants were not only consuming these products but also engaged in their export. The discovery of these artifacts establishes Dwaraka’s crucial role in ancient global commerce, particularly in the olive trade, linking it to Mediterranean civilizations through maritime trade routes. This underscores India’s participation in the exchange of luxury goods and Roman economic influence on the subcontinent. Dwaraka and the Olive Trade Excavations at Dwaraka, an ancient maritime trade center, reveal extensive trade networks through the discovery of foreign goods and storage vessels. Among the key findings are amphorae, large ceramic jars with narrow necks and two handles, used primarily for storing and transporting wine and olive oil. Similar black incrustations on amphora fragments found at Nevasa were chemically analyzed and identified as resin residue from Roman wine preparation. The presence of these amphorae in Dwaraka suggests that its inhabitants were not only consuming but also actively exporting wine and olive oil, reinforcing its significance in Mediterranean trade. </p>
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Source Location: This inscription was found on a stone near the north door of Rajamandapa at Kaitabheshvara temple in Kubatur Town
Description: The inscription found on the stone near the north door of Rajamandapa at the Kaitabheshvara temple in Kubatur Town offers valuable insights into the governance, administration, and social structure during the reign of Emperor Trailōkyamalla Deva of the Chāḷukya dynasty. This inscription sheds light on several key aspects of his reign, including the roles of his ministers, the projects undertaken, and the welfare initiatives for his people. The inscription mentions that three medical dispensaries were built, demonstrating the ruler's concern for the health and welfare of his people. The presence of these dispensaries reflects a well-organized public health system and an emphasis on promoting the well-being of society. The inscription indicates that these initiatives such as the medical dispensaries and the Brahmapuris which were implemented "for the protection of dharma." This aligns with the religious and social duty of the ruler to ensure the welfare of the population while upholding dharma (moral and ethical conduct, often tied to religious practices). The inscription reflects Emperor Trailōkyamalla Deva's strong governance, with a focus on health, religious practice, and administrative efficiency. His reign was characterized by the building of infrastructure such as medical dispensaries and Brahminical settlements, demonstrating his concern for both the welfare of his people and the promotion of dharma. Furthermore, the reference to religious tolerance shows that multiple religious communities, including Brahmins from different sects, coexisted harmoniously under his rule.
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Source Location: This inscription was found on a south face of māna-stambha at Humcha village.
Description: This inscription was found on a south face of māna-stambha at Humcha village. Queen Chattala-Devi obtained highest renown in the world, who created the Pancha –Jinālaya. It was a place that glowed with daily grand rites of worship and witnessed the great festivals that filled everyone's hearts with merit and freed them from sins. She organized a māna-stambha and gave everyone gifts, supplying everyone in need with food, shelter, and medication. The queen's generosity in acting for the people's well-being is evident. To give the population the finest healthcare possible, medications were given out. It also demonstrates the unity of spirit in guaranteeing improved healthcare requirements for the people's well-being.
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Source Location: This inscription was found on a manastambha front of the Sule basti at Humcha village.
Description: This inscription was found on a manastambha front of the Sule basti at Humcha village. Tadaha-Deva known as Bhujabala-Sāntara erected Trthada- basadi with the help of paṭṭana-svāmi. The source of widespread fame was the Paṭṭana swāmi Nokkayya-Seṭṭi, who was adorned with a collection of numerous virtues, a source of prosperity for the Santali king, a restrainer of the Kali age's faults, a partha of the Kali age, a portable tirttha in the middle of the forest in the Santali country, and a source of food, shelter and medicine. A basadi which refers to Jaina temple with residence of scholars attached to the shrine. Here the facilities of food, medicine and shelter was provided. To recover from Kali Yuga's negative consequences, food and medication are donated. Additionally, it combines medical care with religious rituals. Furthermore, combining medical care with religious rituals is a profound demonstration of the integrated approach to healing within the temple. In many ancient cultures, including in Jainism, health care was not just about curing illness, it was tied to the individual's spiritual journey. Healing was seen as both a physical and a moral act. The rituals and spiritual practices conducted in the Basadi could aid in healing by purifying the mind and soul, while the provision of medicine and food took care of the body’s needs.
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Source Location: This inscription was found engraved on the left pillar of the east porch in the temple of Nilakanthesvara at Udaipur, Basoda tahsil
Description: This inscription was found engraved on the left pillar of the east porch in the temple of Nilakanthesvara at Udaipur, Basoda tahsil, Vidisha district of MadyaPradesh, now preserved in the office of the Government Epigraphist for India, Mysore. It is dated to Vikrama Samvat 1366, Sravana ba. 12 (Friday) which is equivalent to July 24, 1310 AD during the reign of Maharajadhiraja Jayasimhadeva of Paramara dynasty. This inscription commences with the symbol for Siddham or Om followed by the record of the generous donation of one-eighth revenue of the total income from the village Hathivasa to the Brahma Jaitasi by Thakura Vidhyadhara. This act was meticulously documented by Vaidya Sri Chandraprabha, who not only recorded this noble gesture but also served as a witness to this significant event.
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Source Location: This inscription is engraved on the outer side of east wall to the north of first gopura in Śrī Vēṅkatēsvarasvāmi’s Temple at Tirumala
Description: The engraving is found on the outer eastern wall to the north of the first gopura within Tirumala Temple. This inscription dates back to the Māśi Month in the third year of the reign of Thirubhuvanachakravartigaḷ Śrīraṅganātha Yādavarāyar. It documents that the upkeep of the Maṭham in Tirumala & Tirupati was entrusted to the Śīyars, who received 1000 paṇam from Jīyar, as recorded in the inscription. The inscription specifies the provision of ney (ghee), paruppu (pulses), uppu (salt), miḷaku (pepper), aṭaikkāy (areca-nuts), ilaiamutu (betel-leaves), cantaṉa (sandal-paste), kaṟpūra (camphor), and lamp oil for the amudapaḍi offerings. The donor is obligated to contribute 100 Paṇam from their Śrī-Bhaṇḍāram for these offerings.
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Source Location: This inscription is engraved on the north wall of Śrī Varadarājasvāmi shrine in Śrī Vēṅkatēsvarasvāmi’s Temple at Tirumala
Description: This inscription is engraved on the north wall of Śrī Varadarājasvāmi shrine in Śrī Vēṅkatēsvarasvāmi’s Temple at Tirumala. This inscription is dated to the 19th year of the reign of Tribhuvanachakravarti Nāyanār Śrīraṅganāthe Yādavarāyar, and it records various offerings. The inscription details the provision of offerings during temple festivals, including 1 kalam of rice measured using the Malaikiniyaninr̥ān mātrai (measurement), 3 nāḷi of ney (ghee), 1 ul̥akku of miḷaku (pepper), 2 nāḷi of uppu (salt), kaṟiamutu (vegetables), appam (sweet cake), 1 tirukkaṇāmaṭai and aṭaikkāyamutu (600 betel nuts), ilaiamutu (betel leaves). These offerings were supplied from the Sri-Bhandram. During each of the temple festivals, Amudapaḍi offerings were presented, and for these, a payment of 400 Paṇam was made by Taḷuvakkuḷaindān, also known as Pallavarāyar, who resided in Paramēśvaramaṅgalam.
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Source Location: This inscription is engraved the south wall (inner side) of first gōpura in Śrī Vēṅkatēsvarasvāmi’s Temple at Tirumala
Description: This inscription is engraved the south wall (inner side) of first gōpura in Śrī Vēṅkatēsvarasvāmi’s Temple at Tirumala. The inscription is attributed to the Rōhiṇi star on a Monday, specifically the 10th lunar day of the waxing half of the month of Kumbha (although the date is incomplete). The inscription highlights the offering of tiruppoṉakam (boiled rice). Additionally, it notes the presentation of Amudapaḍi during the temple festivals.
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Source Location: This inscription is engraved on the Baṅgāru-vākili, i.e., door-jamb covered with gilded copper-plate at the entrance to the Central Shrine in Śrī Vēṅkatēsvarasvāmi’s Temple at Tirumala
Description: The inscription is engraved on the Baṅgāru-vākili, a door-jamb covered with glided copper plate situated at the entrance of the Central Shrine within the temple of Śrī Vēṅkatēsvarasvāmi in Tirumala. This inscription serves as a record of Dharma śāsana (guidelines for righteous conduct) dedicated to the deity of Tirumala by the esteemed Śrīman Mahārājadhirāja Rājaparamēśvara Śrī Vīrapratāpa Dēvarāya Mahārāya. This event took place on the 10th Lunarday of the bright fortnight of Mārgaśira saumya year, corresponding to the Śaka year 1351. During his visit, he presented an offering of 1200 Honnu (Pon or Varahā) and three villages, namely vikramādityamaṅgaḷa, Eḷamaṇḍiya, which included Chir̥ukūrakālu and Kaḷaru-viḍḍāle, to the deity. The inscription also notes that a plate of Pāyasa (rice boiled in sweetened milk) and Appa (sweet cakes) were offered during the
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Source Location: This inscription is engraved on the east wall (outer side), south of Baṅgāru-vākili, near the twin bells, in Tirumala Temple.
Description: This inscription is engraved in the eastern outer wall, situated to the south of Baṅgāru-vākili, close to the twin bells within the Tirumala Temple premises. It bears a date corresponding to the 12th day of the lunar dark fortnight in the Mīna month, within the Sarvadhāri year, aligning with the auspicious Śaka year 1330. The inscription was officially documented in favor of Sri Mādhavadāsar in Chandragiri. It outlines the allocation of items, including 4 nāḷi of tiruppoṉakam (boiled rice) measured using the Malaikiniyanin r̥ān-kal, along with payaṟṟuamutu (pulse), uppuamutu (salt), miḷakuamutu (pepper), and tayir–amutum (curd). Additionally, 1 āl̥ākku of ney (ghee) was specified, and a daily offering of tiruppoṉakam (boiled rice) was established.
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Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple.
Description: The inscription is engraved on the southern wall of the first prākāra within the Tirumala Temple. This inscription is dated to a Friday, specifically the 5th lunar day of the dark half of the Tulā month in the Raktākshi year, concurrent with the auspicious Śaka year 1366. It has been officially documented in favor of Mallaṇḍaiyar, the son of Dēvarasar, hailing from Chandragiri. The inscription records the offering made during the distribution that occurred in the pūrva-sandhi, which is the forenoon offering hour. The offering consisted of 2 marakkāl of tiruppaṉūka (boiled rice) measured using the Malaikiniyanin r̥ān-kal, along with 1 ul̥akku of ney (ghee), 1 fistful of miḷakamutu (pepper), uppu (salt), 1 ul̥akku of tayir (curd), and kaṟiamutu (vegetables).
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Source Location: This inscription is engraved on the door-jamb (right side) of Baṅgāru-vākili in Tirumala Temple.
Description: The inscription has been engraved on the right-side door-jamb of the Baṅgāru-vākili within the Tirumala Temple. Its date is indicated as a Friday, on the 11th lunar day of the bright fortnight during the Karkaṭaka month, in the year Ānanda, which aligns with the auspicious Śaka year 1356. This inscription has been officially recorded to the advantage of Mudaliyār Tirukkalikanr̥idāsar Al̥agappirānār, an esteemed member of the Śrīvaishṇava community. The inscription outlines the offerings made over six months, consistently at the time of sunrise during the Dakshiṇāyanam period (from Āḍī to Mārgal̥i). These offerings comprised tiruppoṉākam (boiled rice), measuring 2 marakkāl and quantified by the Malaikiniyaninr̥ān-kal, paruppu (dhal) totalling 2 nāḷi, 2 solagai of miḷakamutu (pepper), 1 āl̥ākku of uppamutu (salt), 10 palam of cakkaraiamutu (sugar), as well as kaṟiyamutu (vegetables), teṅkāyamutu (coconuts) and āl̥ākku of ney–amutu (ghee) for seasoning. The inscription also mandates a payment of 4000 Nar̥paṇam for this privilege.
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Source Location: This inscription is engraved on the north wall in the first prākāra of Tirumala Temple.
Description: The inscription has been engraved on the northern wall within the first prākāra of the Tirumala Temple. Its date corresponds to a Monday, coinciding with the Mr̥igaśīrsha star, specifically the 5th lunar day of the dark half of the Tūla month, in the year Kshaya, within the auspicious Śaka year 1368. This inscription has been officially recorded in honor of Peri-Mallayadēva Mahārāja, the son of Er̥r̥akampayadēva Mahārāja. The inscription details the offerings made, including 1 marakkāl of tiruppoṉakam (rice) measured with the Malaikiniyaninr̥ān-kal, 1 āl̥ākku of ne[y]amutu (ghee), 1 āl̥ākku of pa[ya]ṟṟamutu (pulses), tayiramutu (curd), kaṟiamutu (vegetables), uppuamutu (salt), and miḷakuamutu (pepper), daily starting from this very day and extending to Tiruvēṅkaṭamuḍaiyān. The distributed prasadam, totalling 4 nāḷi, encompassing the donor's share, is to be disbursed during the sandhi time. For this distribution of prasādam, they have made a payment of 1000 paṇam from the funds of Śrī-Bhrṇḍāram as a token of remuneration for this service.
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Source Location: This inscription is engraved on the west wall in the first prākāra of Tirumala Temple.
Description: The inscription is engraved on the western wall within the first prākāra of the Tirumala Temple. Its date coincides with a Wednesday, aligning with the Puṇarpūśam star, specifically on the 1st lunar day of the dark half of the dhanus month, in the year Krōdhana, corresponding to the Śaka year 1367. This inscription has been formally documented in honor of Anantaśayanar, the son of Ramānujadāsar. The inscription outlines the offerings made, including 1 marakkāl of rice measured with the Malaikiniyaninr̥ān-kal, 1 marakkāl of payaṟṟamutu (pulses), 50 palam of cakkarai amutu (sugar), 1 nāḷi of neyyamutu (ghee), 1 teṅkāy–amutum (coconut), 5 palam of cantaṉa (sandal), 500 aṭaikkāy–amutu (areca-nuts), and 500 ilaiamutu (betel leaves). Additionally, 1 marakkāl of rice measured with the Malaikiniyaninr̥ān-kal, 5 ul̥akku, and 1 āl̥ākku of neyyamutu (ghee), along with 50 palam of cakkarai amutu (sugar) and one cuviyaṉ(sweet dumplings), were offered during the Seed Sowing Day at Mandapam, Tirukkaṇāmaḍai, precisely at the sandhi time. For this purpose, a supply of 300 paṇam is required from the funds of Śrī-Bhaṇḍāram.
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Source Location: This inscription is engraved on the west wall in the first prākāra of Tirumala Temple.
Description: The inscription is engraved on the western wall of the first prākāra within the Tirumala Temple. This inscription hails from the era of King Devaraya II, a ruler of the Vijayanagara dynasty. It elaborates on the offering made, consisting of sacred sustenance crafted from a mixture of jaggery and ghee, alongside āpūpa (sweet pudding), offered to the deity Sri Vēṅkaṭādri on both the inaugural and concluding days of festivals. The offering was presented by the venerable individual known as Śrīmān Anantāśayana.
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Source Location: This inscription is engraved on the north wall in the first prakara of Tirumala temple.
Description: This inscription is engraved on the north wall in the first prakara of Tirumala temple. This inscription dated on a Monday, coinciding with the presence of the Ardra star, and falling on the 9th day of the waning phase of the Kanya month in the Pramoduta year, which aligns with the auspicious saka year 1372, the custodians of Tirumala executed a stone inscription in favor of Sigu-Mallaiyadēva Mahārāja. He was the son of Malagangayadīva Mahārāja. This inscription, bearing the title "Śrīman Mahāmaṇḍaliivara, Mīdinimīsaraganda, and Kathāri-Säļuva," articulates the following details: Regarding the sum of 1200 naṛpaṇam, which he has contributed on this very day into the revered śrī-Bhaṇḍāram (temple treasury), designated for the poliya dedicated to Tiruvenkatamuḍaiyān in your name, the interest charges pertaining to this amount will be regularly provided starting from today. This contribution will be directed towards the offering of a tiruppōnakam. This offering encompasses 1 marakkal of tiruppoṉākam (rice), 1 āļākku of ney–amutu (ghee), 1 āļākku of payaṟṟamutu (pulses), tayir amutu (curd), kaṟiamutu (vegetables), uppuamutu (salt), and miḷaku amutu (pepper). These provisions will be sourced daily from the Śrī-Bhaṇḍāram (temple treasury). The prasadam (food offering), including the donor's portion, totalling four parts, will be distributed when the prasādam from the various sandhis (significant periods of the day) including the Rayar-sandhi, is ready for distribution. This tradition will persist throughout the lineage of your descendants, enduring as long as the sun and moon endure. This inscription is inscribed by the temple-accountant Tiruningaar uḍaiyan, following the directives of the Sri Vaishnavas.
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Source Location: This inscription is engraved on the east wall (outer side) of record room in the first prakara of Tirumala temple.
Description: This inscription is engraved on the east wall (outer side) of record room in the first prakara of Tirumala temple. This inscription is dated on a Monday, coinciding with the presence of the Mrigairsha star, and marking the 14th day of the waxing phase of the month of Dhanus in the Krödhana year, corresponding with the notable Baka year 1367, the administrators of Tirumala executed a jiläläsanam in favor of Emperamänär-Jiyar. This inscription records about the sum entrusted by him to the Sri-Bhandaram on this day, designated for the two sandhis from this day onward as the poliya for Tiru-Venkatamuḍaiyan in the form of your ubhaiyam, amounts to 2000 naṛpaṇam. The expenses pertaining to the interest on this capital of 2000 enam will be covered for the two stipulated tirupponakam offerings, aligned with the daily Bakkarayan-sandhi offerings. These offerings consist of 1 marakkal of tiruppoṉakam (rice), 1 ulakku of neyyamutu (ghee), 1 ulakku of payaṟṟamutu (green gram), kaṟiamutu (Vegetables), uppamutu (salt), miḷakamutu (pepper), and tayiramutu (curd). These items will be supplied daily from the Sri-Bhaṇdāram according to the aforementioned details. From that lifetime onwards, he will be entitled to receive a quarter share of the offered prasadam. Following that time, the possessors of the aforementioned Pankayachchelli-nandavanam and the Mayhem will be eligible to receive the same share. The remaining prasādam (food offering) will be provided to the cultivators of the Perkayachṣhelli tirunandavanam, without the Sthanattar taking a portion. This practice will continue until the sun and moon endure. This document is drafted by the temple-accountant Tiruniagaar udaiyan, under the permission of the Sri Vaishnavas.
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Source Location: This inscription is engraved on the south wall in the first prakara of Tirumala temple.
Description: This inscription is engraved on the west wall in the first prakara of Tirumala temple. This inscription dated on a Sunday, coinciding with the presence of the Mala star, and marking the 12th day of the waxing phase of the Karkataka solar month in the year Bhava, corresponding to the Saka year 1376, the administrators of Tirumala established a stone
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Source Location: This inscription is engraved on the south wall (outer side) of the kitchen in the first prakara of Tirumala temple.
Description: This inscription is engraved on the outer side of the south wall of the kitchen located in the first prakara of the Tirumala temple. This inscription, which is incomplete, bears a date from the month of Makara in a particular year, specifically on the day when the Pushyami star was present at Tirumala. The inscription documents the offering of atiraca amutu, which refers to a sweet cake.
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Source Location: This inscription is engraved on the south wall of the second prakara of Tirumala temple.
Description: This inscription is engraved on the south wall of the second prakara of Tirumala temple. This inscription bears the date of the star Hastam and corresponds to Tuesday, which is the 14th lunar day of the bright fortnight in the Chaitra (Chittirai) month. This falls within the cyclic year Raktakshi, concurrent with the Salivahana Saka year 1606. The inscription outlines the ritual offerings to be made to Sri Tiruvengalanatha-Svami (Sri Venkatasa) on a daily basis, following the avasaram (worship and offerings) schedule arranged in the name of Maharajasri Shida Bhanuj-Pantulugaru. It specifies the various offerings to be presented, including 4 suddhanna-alankara-taligai, 1 alankara-taligai, 1 taligai-prasadam, and 1 dosai-padi. Additionally, a pot of payasam-offerings is to be offered daily to Sri Varahasvami and Sri-Bhandgéram-taligai. The inscription also provides the monetary values for the materials required for these offerings: gadyandlu (gold-coins) for biyyaṁ (rice), pesala (green gram), uppu sola (1 solagai of salt), gadyinam for ciṁtapaṁḍu (1 vidai of tamarind), saṁbārulu (butter milk), kūrakāyalakūlu (vegetables), neyyi (1 solagai of ghee), and bellaṁ (4 vigai of jaggery). The inscription concludes by stating that the total cost for the daily preparation of offerings at the Tirumalai temple is 25 gadyanam (gold-coins).
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Source Location: This inscription is engraved on the west wall in the first prakara of Tirumala temple.
Description: This inscription is engraved on the western wall within the first prakara of Tirumala temple. It bears the date of a Thursday, occurring under the Anūrādha star, on the 7th lunar day of the dark fortnight of the Khumba month, in the Krōdhana year of the auspicious Śaka calendar, which corresponds to the year 1367. It was recorded in honor of Emperumānār Jīyar, the possessor of Paṅkayachchelli-Tirunandavanam in Tirumala. The inscription outlines the offerings of provisions presented, which include 1 āl̥ākku of ney–amutu (ghee), 3 nāḷi and 1 ul̥akku of payaṟṟamutu (pulses), 1 ul̥akku and 1 āl̥ākku of miḷaku amutu (pepper), along with kaṟi amutu (vegetables) and uppu amutu (salt). Furthermore, 120 palam of cakkarai amutu (sugar), 100 aṭaikkāy amutu (areca-nuts), and 200 ilaiamutu (betel-leaves) were part of the offering. This Prasādam (offering) was provided to Malaikiniyaninar̥ān Perumāḷ and Nāchchimār on the occasions of the Viḍāyār̥r̥i day of Vaikāśi and Ani festivals. A sum of 1000 Paṇam was contributed from the Śrī-Bhaṇḍāram
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Source Location: This inscription is engraved on the north wall in the first prakara of Tirumala temple.
Description: This inscription is engraved on the northern wall within the first prakara of the Tirumala temple. It bears a date corresponding to a Monday, marked by the presence of the Makha star, on the 3rd day of the bright half of the Mithuna month, in the Kshaya year of the auspicious Śaka calendar, which aligns with the year 1368. It was officially recorded to honor the patronage of Emperumānār Jīyar, the possessor of Paṅkayachchelli-Tirunandavanam in Tirumala. The inscription outlines a detailed allocation of offerings, specifying 6 nali and 1 āl̥ākku of ney–amutu (ghee), 3 nāḷi and 1 ul̥akku of payaṟṟamutu (green gram), 120 palam of caṟkarai amutu (sugar), 1 ul̥akku and 1 āl̥ākku of miḷaku amutu (pepper), as well as kaṟi amutu (vegetables), uppu amutu (salt), tayir amutu (curd), aṭaikkāy amutu (areca nut), 100 ilaiyamutu (betel leaves). This Prasādam, the offering, was presented to Malaikiniyaninr̥ān Perumāḷ and Nāchchimār on the occasion of the Viḍāyār̥r̥i day during both the Vaikāśi and Ani festivals. A sum of 1000 Paṇam was contributed from the Śrī-Bhaṇḍāram (treasury) to cover the expenses for this service, which was conducted in conjunction with the garuḍa flag festival as part of a series of nine festivals.
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Source Location: This inscription is engraved on the north wall in the first prakara of Tirumala temple.
Description: This inscription is engraved on the north wall in the first prakara of Tirumala temple. This inscription bears the date of the 19th day of the Āḍi Month in the Prabhava Year. Emperumānār Jīyar has contributed 1000 panam with the intention of making an offering in his honor during 9 festivals. These festivals consist of 7 events dedicated to Tiruvēṅkaṭamuḍaiyān and 2 festivals devoted to Gōvindaperumāḷ. The inscription specifically details the offering, which includes amutupaṭi (rice), cāttuppaṭi (sandal paste), ney–amutu (ghee), eṇṇaikkāppu (oil), and other items.
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Source Location: This inscription is engraved on the south wall of the Record-room veranda in the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the Record-room veranda in the first prākāra in Tirumala Temple. This Inscription is dated in the month of Dhanus the star Mr̥igaśīrsha occurs on Monday, the 14th lunar day of the bright fortnight during the year Krōdhana, corresponding to (the Saka year) 1367, in favour of Periyaperumāḷdāsar Aruḷāḷanāthar Dēvaṇan. It Specifies the miḷakamutu (pepper), 1 marakkāl of amutupaṭi (rice), I nāḷi and 1 ul̥akku of neyyamutu (ghee), 100 aṭaikkāyamutu (areca-nuts) and 100 ilaiamutu (betel-leaves), cantaṉakkāppu (sandal paste) offerings for Tiruvēṅkaṭamuḍaiyān.
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Source Location: This inscription is engraved on the north wall in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the northern wall within the first prākāra of the Tirumala Temple. It is dated on the Sunday, Satabhishak nakshatra which corresponds to the 13th day of the bright fortnight in the Kanya month of the year Dhatu, concurrent with the year 1378 of the Śaka era. This inscription is granted in favor of Narasiṅgadēva Mahārāja, the son of Sāḷuva Guṇḍayadēva Mahārāja. It is granted as a replacement for the svarṇādāyam (gold coin taxes), dhānyavargam (grain taxes), and all other taxes collected for the Śrī-Bhaṇḍāram based on your earlier grant to Tiruvēṅkaṭamuḍaiyām as sarvamānya for the village of Ālipuram situated in the Vaikundavaḷanāḍu of the Chandragiri-rājya. As part of this grant, it is assured that prasāda will be supplied. The inscription details the offerings, which include the following: Sandhi, Appa-padi, and Tirukkaṇāmaḍai offerings 12 marakkāl of rājāna rice (a superior type known as rājasamulu or rājanālu in Telugu) measured using the Malaikiniyaninr̥ān-kāl, 1 nāl̥i and 1 uri of neyyamutum (ghee), 1 uri of uppu amutu (salt), 1 āl̥ākkku of miḷaku amutu (pepper), 1 nāl̥i of payaṟṟamutu (green gram), kaṟiamutu (vegetables) and tayir amutum (curd), 2 marakkāl of amu[tu]paṭi (rice), 100 palam of cakkarai amutu (sugar), 1 āl̥ākku of miḷaku amutu (pepper), 1 solagai of cirakam (cumin), teṅkāyamutum (coconuts), 1 marakkāl of amutupaṭi (rice), 1 nāl̥i, 1 ul̥akku, and 1 āl̥ākku of neyyamutu (ghee), 60 palam of cakkarai amutu (sugar). These offerings are intended to be presented each morning in devotion to Tiruvēṅkaṭamuḍaiyān.
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Source Location: This inscription is engraved on the west wall of the first- prākāra in Tirumala Temple.
Description: This inscription is engraved on the western wall of the first prākāra within the Tirumala Temple. It is dated on a Monday, specifically under the Pūśam (Pushya) star, which corresponds to the 6th day of the dark fortnight of the Vr̥iśchika month in the year Īśvara, equivalent to the year 1379 of the Śaka era. The Sthānattār of Tirumala has documented this inscription in honor of Vēṅkaṭavalliyār, the daughter of Śavaripperumāḷ, for the sum of money (1000 paṇam) that she paid on this day for propitiation. The inscription details the offerings, which encompass: 1 marakkāl of rice measured using the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of ney–amutu (ghee), 1 āl̥ākku of paruppu amutu (pulse), miḷaku amutu (Pepper), uppuamutu (salt), and tayir amutu(m) (curd). This offering shall be presented along with the Bukkarāyan-sandhi. The purpose of this offering is for the
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Source Location: This inscription is engraved on the west wall of the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the western wall of the first prākāra of the Tirumala Temple. The content of this inscription pertains to Periyaperumāḷ-Jiyar, the overseer of the Tiruvēṅkaṭanāthan flower-garden. This record is associated with a Sunday, coinciding with the presence of the Mūla star, marking the 14th day of the bright fortnight within the Mithuna month of the Bahudhānya year, corresponding to the year 1380 of the Śaka era. The recorded amount is 2000 nar̥panam, intended for the purpose of presenting two tiruppoṉākam (boiled rice) offerings to Tiruvēṅkaṭamuḍaiyān every day under your name, along with the Bukkarayān-sandhi. This sum is sourced from the interest accumulated on the deposited amount. The inscription outlines the specifics of the offering, which encompasses: 2 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān-kāl, 1 ul̥akku of neyamutu (ghee), uppamutu (salt), miḷakamutu (pepper), kaṟiyamutu (vegetables), and tayiramutu (curd). Additionally, the daily presentation of two tiruppoṉākam (boiled rice) offerings to Tiruvēṅkaṭamuḍaiyān is mentioned. These offerings are made on your behalf and coincide with the Bukkarāyan-sandhi.
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Source Location: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the northern wall of the first prākāra of the Tirumala Temple. The content of this inscription is in honour of Ahōbaḷrāja-Kampayadēva Mahārāja, and it pertains to events on a Sunday, coinciding with the Mr̥igaśīrsha star, signifying the 10th day of the bright half within the Kumbha month of the Bahudhānya year, corresponding to the year 1380 of the Śaka era. The amount recorded is nar̥paṇam 1000, which you have contributed to the Śrī-Bhaṇḍāram, the temple treasury, for the purpose of offering prasāda. The inscription outlines the specifics of the offering, which include: 1 marakkāl of rice measured using the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of ney–amutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), uppu amutu (salt) and miḷaku amutu (pepper). Additionally, it mentions the presentation of one tiruppoṉākam(boiled rice) each day to Tiruvēṅkaṭamuḍaiyān.
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Source Location: This inscription is engraved on the west wall of the Kalyāṇa-Maṇḍapa in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the western wall of the Kalyāṇa-Maṇḍapa within the first prākāra of the Tirumala Temple. It's a testament of favour towards Malaikiniyaninr̥aperumāḷ Kuppar hailing from Kalidhīramaṅgalam in Kāviyam. This event transpired on a week day, aligned with the Pūśam (Pushya star), occurring within the dark fortnight of the Tulā month in the Pramādi year, corresponding to the year 1381 of the Śaka era. An amount of nar̥paṇam 1000 has been contributed by you to the Śrī-Bhaṇḍāram, earmarked for the daily offerings to Tiruvēṅkaṭamuḍaiyān under your name. It's noteworthy that this sum will also be directed towards the betterment of the Irukōvai tank. The inscription provides details of the offerings as follows: 1 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of neyamutu (ghee), miḷakuamutu (pepper), uppuamutu (salt), and tayir–amutu (curd). Additionally, the tiruppōnakam (boiled rice) offering will be presented in conjunction with the Bukkarāyan-sandhi.
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Source Location: This inscription is engraved on the east wall (outer side) to the north of the first gōpura in in Tirumala Temple.
Description: This inscription is engraved on the outer side of the east wall, located to the north of the first gōpura within the Tirumala Temple. The content of this inscription is set on a Wednesday, under the Uttara star, signifying the 1st day of the dark fortnight within the Mīna month of the Vikrama year, corresponding to the year 1382 of the Śaka era. It pertains to Tippu-Nāyakkar, the son of Timma-Nāyakkar and one of the naṭṭuvas (dancing-masters), who has expended 2000 paṇam with the intention of appeasing Tiruvēṅkaṭamuḍaiyān. The inscription outlines the specifics of the offerings and activities, which include: 1 marakkāl of amutupaṭiyum (rice) measured using the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of neyyamutum (ghee), uppuamutu (salt) and miḷakamutum (pepper). Additionally, there is mention of daily offerings including one tiruppoṉakam amutu (boiled rice). Lighting a lamp every Saturday using one nāḷi of ghee over the bronze post that he erected. Further, a daily lamp of ghee is also part of the offerings.
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Source Location: This inscription is engraved on the east wall (inner side) north of paḍikāvaḷi-gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (inner side) north of paḍikāvaḷi-gōpuram in Tirumala Temple. This inscription, which remains incomplete, commemorates the act of personally purchasing land in Tiruppaṇippiḷḷai-śīrmai, where a Rāmānujakūṭam was erected, and a flower garden was cultivated. Additionally, as part of the effort to organize the tiruppōnakam (boiled rice) offering, this Tiruvāymoḷi-śir̥appu shall be dedicated in the name of āchārya Aḷagiyamaṇavāḷa-Jīyar. The inscription highlights amutu (offering) tied to the occasion of Tivuvāymoḷi-tuvakkam, contributed by Nambimār Siṅgarpiḷḷai, and the śir̥appu connected to the śāttumur̥ai provided by Siṅgarpiḷḷai.
Resource Type:
Source Location: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple. This inscription bears the date of Wednesday, coinciding with the Puṇarpūśam (Punarvasu) star. It falls on the 8th day of the waning moon in the Kanya month of the Subhānu year, corresponding to the year 1385 of the Śaka era. In the name of Er̥r̥amarāja, son of Timmarāja, the śilāśāsanam was executed. The inscription specifies that 2 marakkāl of amutupaṭi (rice) using the Malaikiniyaninr̥ān measure, 1 ul̥akku of ney–amutu (ghee), 1 ul̥akku of payaṟṟu amutu (green gram), along with miḷaku amutu (pepper), uppuamutu (salt), kaṟiamutu (vegetables), and tayir–amutu (curd), should be offered daily to Tiruvēṅkaṭamuḍaiyān. Notably, two sandhis will be presented, one along with the pagal-sandhi and another along with the rāppaḍī.
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple. This inscription bears the date of Tuesday, coinciding with Uttirāḍam (Uttarāshādha star). It falls on the 7th day of the waxing moon in the Tulā month of the Subhānu year, corresponding to the year 1385 of the Śaka era. This inscription is dedicated to Sāluva Timmarājadēva Mahārāja-Uḍaiyar, the son of Sāḷuva Guṇḍurāja-Uḍaiyar, for the purpose of daily offerings derived from additional yield from the land. The inscription specifies the offering details, including 4 marakkāl of amutupaṭi (rice) measured with the Malaikiniya-ninr̥ān unit, 1 uri of ney–amutu (ghee), 1 uri of payaṟṟu amutu (green gram), miḷaku amutu (pepper), uppu amutu (salt), kaṟiamutu (vegetables), and tayir amutu (curd). It is stipulated that Tiruvēṅkaṭamuḍaiyān should be appeased daily through four tiruppoṉakam (boiled rice) offerings, along with the śir̥u-kālai-sandhi (morning offering).
Resource Type:
Source Location: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple. The inscription's date corresponds to Wednesday, aligned with the Rōhiṇi star. It corresponds to the 10th day of the waxing moon in the Makara month of the Subhānu year, coinciding with the Śaka year 1385. This inscription documents a śilāśāsanam crafted for the benefit of Kaṭṭāri-Sāḷuva Mallayadēva Mahārāja, the offspring of Sāḷuva Er̥r̥akampayadēva Mahārāja. The purpose is to daily appease Tiruvēṅkaṭamuḍaiyān in your name through specific offerings. These offerings include: tiruppoṉakam (boiled rice), amutupaṭi (rice), neyyamutu (ghee), payaṟṟamutu (green gram) kaṟiyamutu (vegetables), miḷakuamutu (pepper), uppamutum (salt), pāyaśaarivāṇam (kheer). This inscription further details the specified ingredients and quantities needed to prepare pāyaśaarivāṇam (kheer) and tirukkaṇāmaḍai (sweet preparation).
Resource Type:
Source Location: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple. This inscription is dated on Wednesday, coinciding with the Rōhiṇi star. It corresponds to the 10th day of the waxing moon in the Makara month of the Subhānu year, equivalent to the year 1385 of the Śaka era. This inscription is established in support of Ka kaṭṭāri-Sāḷuva Rāmachandrarāja, the son of Mallaiyadēva Mahārāja. The purpose of this inscription is to allocate the expenses from the income generated by harvests and other yields facilitated through the irrigation channel. These expenses will be provided daily from the Śrī-Bhaṇḍāram.The inscription specifies the offering details: 1 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of ney (ghee), 1 āl̥ākku of payaṟṟamu (green gram), kaṟi amu (vegetables), miḷaku amu (pepper), uppuamu (salt), and tayiramu (curd). Moreover, one tiruppoṉakam (boiled rice) shall be offered each day to Tiruvēṅkaṭamuḍaiyān as a part of the sandhi carried out in his name.
Resource Type:
Source Location: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple. This inscription bears the date of Saturday, coinciding with the Kārtikai (Kr̥ittika) star. It aligns with the 14th day of the waning moon in the month of R̥iśabha in the Tāraṇa year, corresponding to the year 1386 of the Śaka era. The Sthānattār of Tirumala, in favor of Timmayadēva-Chōḷa Mahārāja, the son of Kuvaḷaguṇṭa Nallan Tirumalairāja, executed the subsequent inscription on stone. This act pertains to the offering of five tiruppōnakam through the income generated from land cultivation. The inscription provides the specific offering details: 1 uri and 1 āl̥ākku of ney–amutu (ghee), 1 uri and 1 āl̥ākku of paruppamutu (pulse), kaṟiyamutu (vegetables), miḷakamutu (pepper), uppamutu (salt) and tayiramutu (curd). These offerings are to be carried out each day. Furthermore, Tiruvēṅkaṭamuḍaiyān is to be propitiated daily with five tiruppoṉakam offerings, consisting of one rājāna tiruppōnakam, two paruvamutupadi-tiruppōnakam, and two paruvamutupaḍi-tirupponakam. It is established that the entirety of the offered prasādam will be distributed during the forenoon sandhi-aḍaippu.
Resource Type:
Source Location: This inscription is engraved on the west wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall of the first prākāra in Tirumala Temple. This inscription's date corresponds to Wednesday, falling on Uttirāḍam (Uttarāshāḍha), the 7th day of the waning moon in the Mēsha month of the Pārthiva year, concurrent with the year 1387 of the Śaka era. It documents the creation of a śilāśāsanam in favor of Kaṭṭāri-Sāḷuva Parvatarāja, the son of Sāḷuvarāja. This act was undertaken to facilitate the offering of prasādam to Tiruvēṅkaṭamuḍaiyān through the income generated from land cultivation. The inscription specifies the offering components: 4 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān-kāl, 1 uri of ney–amutu (ghee), payaṟṟamutu (green gram), miḷakamutu (pepper), uppamutu (salt), kaṟiyamutu (vegetables). These offerings are intended for the daily propitiation of Tiruvēṅkaṭamuḍaiyān in your name, involving four tiruppōnakam.
Resource Type:
Source Location: This inscription is engraved on the north wall of Tāḷḷapākamvāri Saṅkīrtana-Bhaṇḍāram (room) in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of Tāḷḷapākamvāri Saṅkīrtana-Bhaṇḍāram (room) in the first prākāra of Tirumala Temple. This inscription is dated on Tuesday, coinciding with the Anūrādha star. It corresponds to the 3rd day of the lunar fortnight of the Mīna month in the Vyaya year, in alignment with the year 1388 of the Śaka era. The śilāśāsanam was established in favor of Śrīraṅgāmbādēvi-amman, the queen of Kaṭṭāri-Sāḷuva (Narasiṅgarāya)-Uḍaiyar, the son of Sāḷuva Guṇḍayadēva Mahārāja. This inscription specifies the offerings: 4 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān, tayir amutu (curd), miḷakamutu (pepper), kaṟiyamutu (vegetables) and uppamutu (salt). Four tiruppōnakam offerings are to be presented daily to Tiruvēṅkaṭamuḍaiyān. Additionally, these offerings are to be made in conjunction with the Narasiṅgarāya-Uḍaiyar sandhi.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of the first prākāra of Tirumala Temple. This inscription is dated on Saturday, corresponding with Uttirāḍam (Uttarāshaḍha), the 6th lunar day of the dark fortnight in the Mēsha month of the Sarvajit year, coinciding with the year 1389 of the Śaka era. In favor of Kandāḍai R̥āmānujayyaṅgār, the overseer of the Rāmānujakūṭams at Tirumala and Tirupati, and a disciple of Aḷagiyamaṇavāḷa Jīyar, the following śilāśāsanam was established. This inscription details the offerings: 2 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān, 2 nāḷi of ṉeyyamutu (ghee), 100 palam of caṟkaraiyamutu (jaggery),1 āl̥ākku of miḷakuamutu (pepper), ciraka amutu (cumin seeds), teṅkāyamutu (coconuts), elamutum (cardamom). These offerings are intended for the daily propitiation of Tiruvēṅkaṭamuḍaiyān as his ubhaiyam. Additionally, one appa-paḍi and one tirukkaṇāmaḍai are to be offered each day along with the sandhi established by Narasiṅgarāja-Uḍaiyar.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra of Tirumala Temple.
Description: This Inscription is dated on Thursday, being the day of Kārtikai (Kr̥ittika star) and the 1st lunar day of the dark fortnight of the Tula month in the year Sarvajit, current with the year 1389 of the Śaka era, executed the following record on stone in favour of Śrīman Mahāmaṇḍalēśvara Hosabirudaragaṇḍa Tammayadēva Mahārāja, son of Ghaṇḍama Rājavallabharāja. It Specifies the 2 marakkāl of amutupaṭi (rice) with the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of ney–amutu (ghee), 1 āl̥ākku of payaṟṟuamutu (pulse), uppu amutu (salt), miḷakuamutu (pepper), kaṟiamutu (vegetables), tayir amutu (curd) and two tiruppoṉākam amutu will be daily offered.
Resource Type:
Source Location: This inscription is engraved on the west wall in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the western wall in the first prākāra of the Tirumala Temple. It bears a date corresponding to a Wednesday, falling on the day of Mūla and the 7th lunar day of the dark fortnight in the Mīna month of the Sarvajit year, aligning with the year 1389 of the Śaka era. The following śilāśāsanam was executed in favor of Śrīman Kaṭṭāri Sāḷuva Narasiṁharāja--Uḍaiyar, the son of Sāḷuva Guṇḍayadēva Mahārāja-Uḍaiyar. He contributed 2000 paṇam and bestowed villages for the purpose of offering prasāda to Tiruvēṅkaṭamuḍaiyān. This inscription delineates the offering specifics: 1 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān-kāl, 2 nāḷi of ney (ghee), 100 palam of caṟkaraiyamutu (jaggery) for atiracappaṭi (sweet cake), 2 marakkāl of uḻuntu (black gram), 3 nāḷi of neyyamutu (ghee), 2 ul̥akku of iñciyamutu (green ginger), 1 āl̥ākku and 1 solagai of miḷakamutu (pepper), 1 āl̥ākku of cirakamutu (cumin seeds) for vaṭaipaṭi (fried dumplings). Moreover, these offerings are to be provided: 2 vaṭṭi and 18 marakkāl of rice with the Malaikiniyaninr̥ān measure, 13 nāḷi and 1 ul̥akku of ney–amutu (ghee), 320 palam of caṟkaraiyamutu (jaggery), 3 ul̥akku of miḷakamutu (pepper), 2 vaṭṭi and 18 marakkāl of amutupaṭi (rice), 78 nāḷi and 1 ul̥akku of neyyamutu (ghee), 3440 palam of cakkarai amutu (jaggery) for appam (rice cake). Pālamutu (milk), 5 vaṭṭi and 8 marakkāl of amutupaṭi (rice), 108 nāḷi of ney–amutu (ghee), 5400 palam of cakkara amutu (jaggery), 6 nali and 3 ul̥akku of miḷaku amutu (pepper), cīrakam (cumin seeds) and teṅkāy (coconuts), 10 vaṭṭi of amutupaṭi (rice), 25 nāḷi of neyyamutu (ghee), 1 nāḷi and 1 uri of miḷakamutu (pepper), uppuamutu (salt), kaṟiyamutu (vegetables), tayiramutu (curd), 500 aṭaikkāyamutu (areca-nuts) and 500 ilaiyamutu (betel-leaves), ½ tulām of cantaṉam (sandal paste), ½ kudiram of paccaikaṟpūram (refined camphor), 2 bottles of paṉiniru (rose-water), 2 vīṇai of kari (musk), 30 kaḷañju of kuṅkuma. Furthermore, these offerings are also to be provided: 8 marakkāl of amutupaṭi (rice), 8 nāḷi and 3 ul̥akku of ney–amutu (ghee), 420 palam of cakkarai amutu (jaggery), ½ tulām of cantaṉam (sandal paste), ½ kudiram of paccaikkaṟpūram (refined camphor), 2 pods of kari (musk), 30 kaḷañju of kuṅkuma (saffron paste), 200 paṇam for sundry expenses and distribution. Two appapaṭi (rice cake), two cukiyaṉpaṭi (sweet dumplings), two tirukkaṇāmaṭai (sweet preparation) to be offered while seated at the vasantamaṇṭapam, on the occasion of the tiruppaḷḷi-ōḍattirunāḷ (floating festival) on the day of the tuvakkam in the latter ten days of the Kōḍai-tirunāḷ Two veḷḷai-tiruvōlakkam, four maṭha-śēsham, two appa-paḍi, two tirukkaṇāmaḍai to be offered at the tirumahāmaṇi-maṇṭapam in the night.
Resource Type:
Source Location: This inscription is engraved on the south wall in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the south wall in the first prākāra of Tirumala Temple.This inscription is dated on a Wednesday, aligning with the day of Mūla and the 7th lunar day of the dark fortnight in the Mīna month of the Sarvajit year, corresponding to the year 1389 of the Śaka era. In this context, the subsequent śilāśāsanam was established in favor of Kaṭṭāri-Sāḷuva Narasiṅyyadēva Mahārāja-Uḍaiyar, who is the offspring of Sāḷuva Guṇḍaya-Cēva Mahārāja-Uḍaiyar. He has magnanimously endowed 5 villages for the service of Tiruvēṅkāṭamuḍaiyan. The inscription outlines the specific provisions as follows: 1 vaṭṭi and 14 marakkāl of amutupaṭi (rice), measured using the Malaikiniyaninr̥ān standard, 8 nāḷi and 1 āl̥ākku of ney–amutu (ghee), 210 palam of cakkarai-amutu (jaggery), 7 nāḷi and 3 ul̥akku of payaṟṟu amutu (green gram), 1 ulakku, 1 āl̥ākku, and 1 solagai of miḷakuamutu (pepper), uppamutu (salt), ciramutu (cumin), teṅkāy (coconuts), tayiramutu (curd), and kaṟiamutu (vegetables) daily. Along with 30 sandhi offerings - 1 appapaṭi (rice cake), 1 tirukkaṇāmaṭai (sweet preparation), 1 cukiyaṉpaṭi (sweet dumplings).
Resource Type:
Source Location: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra in Tirumala Temple. This inscription bears the date of a Monday, coinciding with the day of Tiruvōṇam (under the Śravanam star) and the 13th lunar day of the bright fortnight in the Siṁha month of the Sarvadhāri year, corresponding to the year 1390. On this occasion, an important śilāśāsanam was established in honor of Antembaragaṇḍam Gajapati Vallabhayadēva Mahārāja, who is the offspring of a lineage that has generously bestowed villages for the service of Tiruvēṅkāṭamuḍaiyan. The inscription details the prescribed offerings as follows: 1 marakkāl of amutupaṭi (rice), measured using the Malaikiniyaninr̥ān standard, 1 āl̥ākku of neyyamutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), uppamutu (salt), miḷakamutu (pepper), and kaṟiamutu (vegetables). This offering structure is intended for a total of eight tirupponakam (boiled rice). For the eight sandhi rituals to be presented to Tiruvēṅkāṭamuḍaiyan daily. Each of these offerings to be conducted at the designated rate for each individual sandhi ritual.
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple. This inscription is attributed to a Friday, specifically falling on the day of Pūśam (under the Pushya star), and marking the 1st lunar day of the dark fortnight in the Makara month of the Sarvadhārī year, corresponding to the year 1390 in the Śaka era. During this time, an important śilāśāsanam was enacted in honor of Sadāśivanayinār-Gōvindar from Ādiyūr, who served as a temple-accountant. A significant contribution of 1000 panam was made for the express purpose of propitiating Tiruvēṅkāṭamuḍaiyan. The inscription specifies the following provisions: A daily offering of 1 tiruppoṉakam, 1 marakkāl of amutupaṭi (rice), measured using the Malaikiniyaninr̥ān standard, 1 āl̥ākku of neyamutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), tayir amutu (curd), uppamutu (salt), miḷakamutu (pepper), and kaṟiyamutu (vegetables).
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple. This inscription bears the date of a Tuesday, specifically falling on the day of Svāti (under the Svāti star), and marking the 3rd lunar day of the dark fortnight in the Mīna month of the Sarvadhārī year, which corresponds to the year 1390 in the Śaka era. During this time, an important śilāśāsanam was established in honor of Kandāḍai Rāmānujayyaṅgār, who managed the Rāmānujakūṭams at both Tirumala and Tirupati. He was a devoted disciple of Aḷagiyamaṇavāḷa-Jīyar. The inscription details the following provisions for offerings like dadhyōdana-sandhi (sacred food mixed with curds) - 4 marakkāl of samba amutupaṭi (rice), measured using the Malaikiniyaninr̥ān standard, pālkuḻampu (thick curds) for mixing, 1 āl̥ākku of miḷakamutu (pepper), 1 nāḷi of cakkaraiamutu (jaggery) for sprinkling, and also kaṟiamutu (seasoned vegetables), 200 ilai amutu (betel leaves). For appam (rice cake) preparation 14 marakkāl of rice, 14 nāḷi of ghee, 700 palam of jaggery, and coconuts.
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the first prākāra in Tirumala Temple. The inscription makes reference to the provision of the following items: 3 marakkāl of amutupaṭi (rice), along with 1 ul̥akku and 1 āl̥ākku of neyyamutu (ghee). Additionally, 2 nāḷi of amutupaṭi rice are allocated for the mātrai, while kaṟiamutu (vegetables) are included as an accompaniment for the dadhyōdana-sandhi. 1 āl̥ākku of miḷakamutu (pepper) is specified for seasoning, and this same set of provisions is intended to be provided each day. Furthermore, the inscription notes the inclusion of a single tiruvōlakkam of Aḷagiya-Siṅgar. These supplies are intended for the purpose of presenting 3 maṭhaśēsham offerings to Periya-Perumāḷ.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple. This inscription bears the date of Wednesday, coinciding with the star Anusha (Anūrādhā). It corresponds to the 14th lunar day of the bright half of the R̥ishabha month in the year Virōdhi, equivalent to the year 1391 of the Śaka era. On behalf of Kandāḍai Rāmānujayyaṅgār, the manager of the Ramāmujakūṭams at Tirumala and Tirupati, and a disciple of Aḷagiyamaṇavāḷa Jīyar, the following śilāśāsanam was carried out with the intention of pleasing Tiruvēṅkaṭamuḍaiyam. The inscription specifies the allocation of various offerings, including 2 marakkāl of superior amutupaṭi (rice) known as rājāṉa measured with the Malaikiniyaninr̥ān-kāl, 1 uri of neyamutu (ghee), 1 uri of paruppuamutu (broken pulse), 1 uri of pañcatārai (jaggery), 1 uri of pālkuḻampu (thick boiled milk), and 1 āl̥ākku of miḷakamutu (pepper) for seasoning kaṟiamutu (vegetables). Additionally, 1 solakai of cirakam (cumin seeds), 20 paḻavamutu (fruits), 100 ilaiamutu (betel-leaves), and 50 aṭaikkāyamutu (areca-nuts) are mentioned. During the said event, two rājāna-tiruppōnakam offerings daily are specified for the tiruvardhayāmam (early part of the night) as an ubhaiyam. Additionally, for the purpose of propitiating Śrī Gōvindapperumāḷ during the tiruvardhayāmam after the main offering of the night, 2 rājāna-tiruppōnakam offerings are also prescribed to be supplied.
Resource Type:
Source Location: This inscription is engraved on the north wall of the vagapaḍi verandah in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of the vagapaḍi verandah in the first prākāra of Tirumala Temple. This inscription is marked with the date of Wednesday, coinciding with the star Kārtikai (Kr̥ittikā). It corresponds to the 12th lunar day of the dark fortnight of the Mithuna month in the cyclic year Virōdhi, which aligns with the year 1391 of the Śaka era. During this time, an action was taken to enact the following śilāśāsanam on behalf of Kaṭṭāri-Sāḷuva Goppaya, the son of Mallayadēva Mahārāja, with the aim of appeasing Tiruvēṅkaṭamuḍaiyān through an offering of 500 paṇam. The inscription outlines the provision of pāṉakam (sweet drink) along with 20 palam of pañcatārai (sugar), which is to be supplied daily. This pāṉakam, infused with elakkā (cardamom powder), is to be offered consistently during a span of four months, from the Paṅguni month to the Āni month. The offering is to take place at night within a nāyaka-vaṭṭil, a large cup-like container.
Resource Type:
Source Location: This inscription is engraved on the west wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall of the first prākāra in Tirumala Temple. This inscription bears the date of Monday, coinciding with Aviṭṭam (Dhanishṭhā). It corresponds to the 14th lunar day of the bright fortnight of the Siṁha month in the Virōdhi year, aligning with the year 1391 of the Śaka era. On this occasion, an action was taken to issue the following śilāśāsanam in favor of Ādirāja, the son of Lakkasāni-amman, who belongs to the Bejaruvāya-kula. A sum of 1000 paṇam was contributed to the Śrī-Bhaṇḍāram for the purpose of appeasing Tiruvēṅkaṭamuḍaiyān. The inscription outlines the allocation of offerings, which include 1 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of neyamutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), as well as uppamutu (salt), miḷakamutu (pepper), kaṟiyamutu (vegetables), and tayiramutu (curd). These offerings are to be provided daily, along with one tirupponakam.
Resource Type:
Source Location: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of vagapaḍi verandah in the first prākāra of Tirumala Temple. This inscription bears the date of Sunday, coinciding with the Śatabhishak (star), and corresponds to the 1st lunar day of the dark half of the Siṁha month in the year Vikr̥iiti, which aligns with the year 1392 of the Śaka era. On this occasion, the following śilāśāsanam was issued in favor of Siddhaṇayar, the son of Paḍumaḷai Dēvappagaḷ of Jāmadagnya-Vatsa-gōtra and Bhōsaḷa sūtra. Siddhaṇayar serves as the secretary of Sāḷuva Narasiṅgarāya-Uḍaiyar, and the grants were made with the intention of pleasing Tiruvēṇkaśamuḍiyān. The inscription specifies the provision of offerings, which include 2 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān-kāl, 1 ul̥akku of ney–amutu (ghee), 1 ul̥akku of payaṟṟamutu (green gram), as well as uppamutu (salt), miḷakamutu (pepper), kaṟiyamutu (vegetables), and tayiramutu (curd). These offerings are to be presented in two sandhi periods.
Resource Type:
Source Location: This inscription is engraved on the west wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall of the first prākāra in Tirumala Temple. This inscription is marked with the date of Monday, specifically coinciding with the day of Rōhiṇi. It corresponds to the 10th lunar day of the bright half of the Makara month in the year Khara, which is concurrent with the Śaka year 1393. On this day, an action was taken to enact the following śilāśāsanam in favor of Pullagaṇḍam Tiruvēṅkaṭadāsar-Ōbaḷayyan, who belongs to the Mauśikar class and resides in the Śīṅgar-kōyil street. The inscription outlines the offering of prasādam, appa (rice cake), and akkāḷi (sweet preparation), all of which are intended to be presented daily to Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram in Tirumala Temple. It is dated on a Friday, coinciding with the Chittirai (Chitta) star. This corresponds to the 13th lunar day of the dark half of the Vr̥iśchika month in the Nandana year, equivalent to the year 1394 of the Śaka era. On this day, an action was taken to issue the following śilāśāsanam in favor of Paḷḷikoṇḍa perumāḷ-Kar̥pūram-Mūvarāyar from the village of Vīramaḍakkippaṭṭi. This grant involved the provision of a village for the purpose of offering two tiruppoṉākam daily to Tiruvēṅkaṭamuḍaiyān. The inscription specifies the offerings, including 2 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān measure, 1 ul̥akku of neyyamutu (ghee), 1 ul̥akku of payaṟṟamutu (green pulse), as well as kaṟiyamutu (vegetables), uppamutu (salt), miḷakamutu (pepper), and tayiramutu (curd). These items are intended for the daily presentation of two tiruppoṉākam offerings to Tiruvēṅkaṭamuḍaiyān, designated as Paḷḷīkoṇḍān-sandhi.
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Source Location: This inscription is engraved on the east wall (outer side), to the south of the first gōpuram in the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side), to the south of the first gōpuram in the second prākāra of Tirumala Temple. This inscription bears the date of the day when the Śatabhishak star and Tuesday coincide. It corresponds to the 6th lunar day of the bright fortnight of the Mithuna month in the year Vijaya, which aligns with the year 1395 of the Śaka era. On this day, the following śilāśāsanam was enacted in favor of Kaṭhāri-Sāḷuva Sāḷuva Narasiṁharāya Uḍaiyar. The inscription outlines the allocation of funds for various purposes from the income generated from the Dommar̥apaṭṭi village. This income was granted as a tiruviḍaiyāṭṭam and is situated in Kalavai-par̥r̥u within the Paḍaivīttu-rājyam. These funds are designated for the celebration of the Dōlāmahōtsava-anna-uñjal-tirunāḷ, conducted as an act of charity. Additionally, the funds are intended for various offerings to be made at the tīrthavāri-maṇṭapam, which was acquired from the Nambimār. The inscription specifies the items to be provided 3 ul̥akku and 1 āl̥ākku of neyyamutu (ghee), 410 palam of cakkaraiyamutu (jaggery), 2 marakkāl of payaṟṟamutu (green pulse), 1 ul̥akku of miḷakamutu (pepper), all intended for distribution during the tiruvōlakkam (assembly or darbar). Furthermore, specific items like 1 appa (rice cake), 1 atirasappaṭi (sweet preparation), 1 vaṭaippaṭi (fried dumplings), 1 cukiyeṉpaṭi (sweet dumplings), and 1 tirukkaṇāmaṭai (sweet preparation) are designated to be offered after being seated on the Anna-uñjal, which is a swan-shaped swing.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) to the south of the first gōpuram in the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side) to the south of the first gōpuram in the second prākāra of Tirumala Temple. This inscription pertains to the era of the Vijayanagara dynasty. It outlines that during the 7th festival day of the Tirukkoḍi-tirunāḷ, and on the day of the Tiruppaḷi-ōḷam, which is conducted as an act of charity, 4 appapaṭi (rice cake) shall be offered. These offerings will be made from the income generated specifically from the mentioned Domar̥apaṭṭi. The offerings of 4 appapaṭi will be allocated at a rate of one at each maṇṭapam.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple. This inscription is marked with the date of Friday, coinciding with the Hasta star. It corresponds to the 12th lunar day of the bright fortnight of the Siṁha month in the year Vijaya, which aligns with the year 1395 of the Śaka era. On this day, an action was taken to issue the following śilāśāsanam in favor of Dhonakanṇḍi-Siṅgamu-Nāyakkar, who belongs to the Vaḍarājya. The inscription outlines the allocations for offerings, which encompass 1 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān measure, 1 āl̥ākku of neyyamutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), as well as miḷakamutu (pepper), uppamutu (salt), kaṟimutu (vegetables), and tayiramutu (curd). Additionally, 1 tiruppoṉakam is mentioned, forming the singular sandhi (combination of offerings) that you stipulated to be presented each day. This is designated as your ubhaiyam, indicating an offering made on your behalf, and is intended for Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple. This inscription is marked with the date of Friday, coinciding with the Hasta star. It corresponds to the 12th lunar day of the bright fortnight of the Siṁha month in the cyclic year Vijaya, which aligns with the year 1393 of the Śaka era. On this day, an action was taken to issue the following śilāśāsanam in favor of Sōmanātha-Dīkśitar, the son of Daivagñār, who belongs to the Kāśyapa-gōtra lineage. Sōmanātha-Dīkśitar is one of the Brāhmaṇas residing in Puruḍaguṇṭa. The inscription details the provisions for offerings, which include 1 marakkāl of amutupati (rice) measured with the Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of ney (ghee), 1 āl̥ākku of payaṟṟu (green gram), as well as uppu (salt), miḷaku (pepper), tayir (curd), and kaṟi (vegetables). Additionally, one tirupponakam is mentioned, which forms the sandhi or the combination of offerings that you stipulated to be presented each day. This is designated as your ubhaivam, indicating an offering made on your behalf, and is intended for Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram m Tirumala Temple. This inscription is dated on the day of Mūla combined with Wednesday. It corresponds to the 1st lunar day of the dark fortnight of the Mithuna month in the cyclic year Jaya, which aligns with the year 1396 of the Śaka era. On this day, the Sthānattār of Tirumala issued the following śilāśāsanam in favor of Virūpāksha-Aṇṇagaḷ. The inscription outlines the allocations for offerings, which include 2 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān measure, 1 ul̥akku of ney–amutu (ghee), 1 ul̥akku of payaṟṟu amutu (green gram), as well as uppu amutu (salt), miḷakuamutu (pepper), kaṟiamutu (vegetables), and tayir amutu (curd). Additionally, 2 tirupponakam offerings are mentioned, forming the sandhi (combination of offerings) that you stipulated to be presented daily. This is designated as his ubhaivam, indicating an offering made on his behalf, and is intended for Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram in Tirumala Temple. This inscription is dated on the day of Pūśam (Pushya) combined with Sunday. It corresponds to the 10th lunar day of the dark fortnight of the Kanya month in the year Manmatha, which is concurrent with the year 1397 of the Śaka era. On this day, an action was taken to execute the following śilāśāsanam in favor of Nārasiṁhadēva, for the purpose of propitiating Tiruvēṅkaṭamuḍaiyān. In your name, 2 tiruppōnakam offerings were made, and 4000 nar̥paṇam were paid. The inscription details the provisions for offerings, including 2 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān measure, 1 ul̥akku of ney–amutu (ghee), 1 ul̥akku of payaṟṟamutu (green gram), as well as uppuamutu (salt), miḷakuamutu (pepper), kaṟiyamutu (vegetables), and tayir amutu (curd). It is specified that 2 tiruppoṉakam amutu offerings shall be supplied daily as part of this arrangement to propitiate Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side) to the north of the first gōpuram in Tirumala Temple. This inscription is dated on the day of Pūśam (Pushya) combined with Sunday. It corresponds to the 10th lunar day of the dark fortnight of the Kanya month in the year Manmatha, which aligns with the year 1397 of the Śaka era. On this day, an action was taken to execute the following śilāśāsanam in favor of Kēsaya-Nāyaka, for the purpose of propitiating Tiruvēṅkaṭamuḍaiyān. As part of this offering, 2 tiruppōnakam offerings were made in your name, and 4000 nar̥paṇam were paid. The inscription specifies the provisions for the offerings, which include 2 tiruppōnakam offerings, 2 marakkāl of amutupaṭi (rice), 1 ul̥akku of neyyamutu (ghee), 1 ul̥akku of payaṟṟamutu (green gram), as well as uppuamutu (salt), miḷakuamutu (pepper), kaṟiamutu (vegetables), and tayir amutu (curd). It is emphasized that these offerings shall be supplied daily for the purpose of propitiating Tiruvēṅkaṭamuḍaiyān.
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Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumala temple.
Description: This inscription is engraved on the south wall of the first prākāra in Tirumala temple. This inscription is dated on the day of Aśvini combined with Tuesday. It corresponds to the 1st lunar day of the bright half in the Mēsha month in the year Durmukhi, which corresponds to the Śaka year 1398. On this day, an action was taken to execute the following śilāśāsanam in favor of Goppaiyan, an Ēkāki-Śrīvaiśṇava and the owner of the Malikniyaninr̥ān flower-garden on Tirumala. Goppaiyan donated the sum of 1000 nar̥paṇam for the purpose of propitiating Tiruvēṅkaṭamuḍaiyān. The inscription specifies the provisions for offerings as follows: 1 tirupponakam, 1 marakkāl of amutupaṭi (rice) with the Maḷaininr̥ān-kāl, 1 āl̥ākku of ney–amutu (ghee), miḷakamutu (pepper), kaṟiyamutu (vegetables), uppuamutu (salt), and tayiramutu (curd). These offerings shall be made daily as part of the propitiation of Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple. The inscription bears the date of Śatabhishak star aligning with a Saturday, marking the 6th day of the bright fortnight during the Vr̥iśchika-sun period. This corresponds to the time when the sun was positioned in the Scorpio constellation of the Zodiac, which translates to either the solar month of Vr̥iśchika or the Tamil month of Kārthikai. This event occurred in the Durmukhi year, running concurrently with the Śaka year 1398.During this period, a stone record was crafted in honor of sri Śaṭhakōpadāsar Narasiṁharāya-Mudaliyār. Notably, he generously donated 5200 paṇam to support the act of propitiating Tiruvēṅkaṭamuḍaiyān. The inscription also provides specific details about the ingredients given for the preparation of appappaṭi (rice cake), cukiyaṉpaṭi (sweet dumplings), tirukkaṇāmaṭaikku (sweet preparation) and tiruppaṇṇiyāram (fried dumplings) which were intended to be offered as prasadam.
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Source Location: This inscription is engraved on the west wall (on Kumudapaṭṭai) of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall (on Kumudapaṭṭai) of the first prākāra in Tirumala Temple. This inscription bears the date of Hasta star coinciding with a Thursday, signifying the 10th day of the bright fortnight in the R̥ishabha month, within the cyclic year known as Heviḷambi. This corresponds to the Śaka year 1399. The purpose of this inscription was to document the actions taken on this occasion. A śilāśāsanam was created in honor of Periyaperumāḷdāsar, who belonged to the Ēkāki-Śrīvaishṇava community of Tirumala. Periyaperumāḷdāsar was a disciple of Periyaperumāḷ Jīyar and owned the Pinśenr̥avilli flower-garden. The objective behind this was to appease Tiruvēṅkaṭamuḍaiyān, and a donation of 1160 paṇam was made in this regard. The inscription outlines specific provisions for offerings. These provisions include 1 daily sandhi (measure) of amutupaṭi (rice) with the Malaikiniyaninr̥ān measurement, 1 āl̥ākku of ney-amutu ghee, along with ingredients such as payaṟṟamutu (green gram), miḷakamutu (pepper), uppuamutu (salt), kaṟiamutu (vegetables), and tayir amutum (curd). For each festival, a sugiyan-paḍi was to be presented, comprising 1 marakkāl of amutupaṭi (rice) with the Malaikiniyaninr̥ān marakkāl, 1 marakkāl of payaṟṟamutu (green gram), 50 palam of cakkarai amutu (jaggery), 1 nāḷi of ney–amutu (ghee), and 1 teṅkāy (coconut). Additionally, a tirupppōnakam, referred to as Alaimēḷnaṅgai-Nāchchiyār̥-sandhi, was to be offered as a poliyūṭṭu in the donor's name. The inscription also emphasized the offering of 1 sugiyan-padi during the act of raising the tirukkoḍi-āl̥vār (the flag depicting Garuḍāl̥vār) to the top of the flag-staff during the 9 festivals encompassing the 7 tirukkoḍī-tirunāḷ of Tiruvēṅkaṭamuḍaiyān and the 2 tirukhkoḍī-tirunāḷ of Sri Gōvindapperumāḷ.
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Source Location: This inscription is engraved on the east wall (outer side) to the south of the first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side) to the south of the first gōpuram in Tirumala Temple. The inscription is dated on a day when the Anūrādha star coincided with a Saturday. This marked the 11th day of the bright fortnight in the Karkaṭaka month, within the cyclic year known as Plava, corresponding to the Śaka year 1403. On this occasion, a śilāśāsanam was enacted in honor of Timmarāja, who was the son of Sāḷuva Mallayadēva Mahārāja, holding the titles of Śrīman Mahā-maṇḍalēśvara, Mēdinimīsaragaṇḍa, and Kaṭṭāri-Sāḷuva. A donation of 7800 paṇam was contributed for the purpose of propitiating Tiruvēṅkaṭamuḍaiyān and Ādi-Varāhapperumāḷ. Notably, this donation included provisions for 6 sandhi to be offered in Timmarāja's name. The inscription specifies the offerings that were to be made. These offerings comprised 6 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān standard, along with 3 ul̥akku of neyamutu (ghee), 3 ul̥akku of payaṟṟu amutu (green gram), and additional ingredients such as uppamutu (salt), miḷakamutu (pepper), kaṟiamutu (vegetables), and tayiramutum (curd). Furthermore, the inscription details the presentation of 6 tirupponakam, consisting of 4 tirupponakam intended for Tiruvēṅkaṭamuḍaiyān and 2 tirupponakam designated for Ādi-Varāhapperumāḷ. These offerings were meant to be presented daily in Timmarāja's name as an act of devotion.
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Source Location: This inscription is engraved on the east wall (outer side), south of first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side), south of first gōpuram in Tirumala Temple. This inscription is dated on a day when the Mūla star coincided with a Monday. This marked the 13th day of the bright half of the Kar̥kaṭaka month in the year Plava, corresponding to the Śaka year 1403. On this date, an official record was inscribed on stone to document an arrangement made by Jakkula Kannāyi, the daughter of Tammu-Nāyakkan. She made a donation of 1400 paṇam with the intention of conducting 1 sandhi (religious ritual) daily for the propitiation of Tiruvēṅkaṭamuḍaiyān. The inscription provides specific details about the provisions for the offerings. These offerings consisted of 1 marakkāl of amutupaṭi (rice) measured using the Malaikiniyaninr̥ān standard, along with 1 āl̥ākku of ney–amutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), and other ingredients such as uppu amutu (salt), miḷakamutu (pepper), kaṟiyamutu (vegetables), and tayiramutu (curd). Additionally, 1 tiruppōnakam was to be presented daily to Tiruvēṅkaṭamuḍaiyān as part of the propitiatory gesture made by Jakkula Kannāyi.
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Source Location: This inscription is engraved on the east wall (outer side), north of first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side), north of first gōpuram in Tirumala Temple. This Inscription was dated on the the Śōbhakr̥i year, concurrent with the Śaka year 1405, in the Tulā-sun (month), during the bright fortnight, on the day of the Svāti star, which happened to be a Friday, on the 2nd lunar day. It records the śilāśāsanam created in honor of Kandāḍai Appāchchiyār-aṇṇā, for the purpose of offering 1 appa- paḍi to Tiruvēṅkaṭamuḍaiyān. The inscription specifies the offering, which includes 2 marakkāl of amutupaṭi (rice), 2 nāḷi of ney–amutu (ghee), 100 palam of caṟkarai- amutu (jaggery), and 1 āl̥ākku of miḷakuamutu (pepper), with 1 appappaṭi (rice cake) to be presented each month on the day of Puṇarpūśam (Punarvasu) star.
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Source Location: This inscription is engraved on the east wall (outer side), south of first gōpuram in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side), south of first gōpuram in Tirumala Temple. This inscription bears the date of Tiruvēṇam (Śravaṇam) combined with Wednesday, the 5th lunar day of the bright fortnight of the "Vr̥iśchika” month in the year Parābhava, corresponding to the Śaka year 1408. It documents the śilāśāsanam established in honor of Valandi, the daughter of Tiruvīdhisāni Ānaimādi. The inscription pertains to a monetary contribution made to the Śrī-Bhaṇḍāram, with the condition of offering 30 tirukkaṇūmaḍai (sweet preparation) at the rate of one tirukkaṇūmaḍai on each of the 30 days of the Tiruppaḷḷi-el̥uchchi conducted during the Mārgaḷi month for Tiruvēṅkaṭamuḍaiyān.
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Source Location: This inscription is engraved on the north wall in the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall in the second prākāra of Tirumala Temple. This inscription is dated on the day of Mūla, combined with Wednesday, the 10th lunar day of the dark fortnight of the Kanya month in the cyclic year Kīlaka, corresponding to the Śaka year 1410. It records the śilāśāsanam in honor of Aṇṇayārya-Chakravartigaḷ Śrīraṅgarājar Aḷagiyamaṇvāḷa-dāsar, who contributed 2000 paṇam for a specific purpose. The offering specified includes 2 vaṭṭi of amutupaṭi (rice), 40 nāḷi of neyyamutu (ghee), 2000 palam of cakkarai amutu (jaggery), and 2 nāḷi of miḷakamutu (pepper). Additionally, it mentions the presentation of 7 appapaṭi, one on each of the seven festival days, to be offered to Tiruvēṅkaṭamuḍaiyān within the temple during the seventh day of each festival.
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Source Location: This inscription is engraved on the east wall (outer side), north of first gōpura, in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side), north of first gōpura, in Tirumala Temple. This inscription is dated on the day of Tiruvōṇam (Śravaṇam), combined with Friday, the 5th lunar day of the bright fortnight of the Mithuna month in the year Sāśāraṇa, concurrent with the Śaka year 1412. It documents the śilāśāsanam in favor of Kommarāja Śirr̥u-Timmarāja-Uḍaiyar, who has contributed 1600 nar̥paṇam to the Śrī-Bhaṇḍāram with the intent of offering on his behalf. The specified offerings include appa-paḍi (rice cake), tirukkanāmaḍai (sweet preparation), ciṭaippaṭi (rice ball snack), tiruppaṇiyāram (fried dumplings).
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side), north of first gōpura, in Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side), north of first gōpura, in Tirumala Temple. This inscription is dated on the day of Hasta, combined with Thursday, the 7th lunar day of the bright fortnight of the Mithuna month in the year Sāśāraṇa, corresponding to the Śaka year 1412. It records the śilāśāsanam executed in favor of Śir̥u-Timmarāja Uḍaiyar, the son of Śrīman Mahāmaṇḍalēśvara Kommarāja-Uḍaiyar. The specified offerings include 2 marakkāl of rajana amutupaṭi (rice), measured with the Malaikiniyaninr̥ān-kāl, 1 ul̥akku of ney–amutu (ghee), 1 ul̥akku of payaṟṟamutu (green gram), kaṟiamutu (vegetables), miḷakamutu (pepper), uppamutu (salt), tayir amutu (curd), and also 2 marakkāl of amutupaṭi (rice), 4 nāḷi and 1 uri of neyyamutu (ghee) for the offering of one appapaṭi (rice cake) on the seventh festival day of each of the seven Tirukkoḍitirunāḷ.
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Source Location: This inscription is engraved on the south wall of the second prākāra in Tirunala Temple.
Description: This inscription is engraved on the south wall of the second prākāra in Tirunala Temple. This inscription is dated on the day of Uttiraṭṭādi (Uttarābhādra), combined with Monday, the 7th lunar day of the dark fortnight of the Mithuna month in the year Virodhikrit, corresponding to the Śaka year 1413. It records the śilāśāsanam issued by the Sthānattār of Tirun-ala in favor of Śrīman Mahāmaṇḍalēśvara Baichcharāja Timmayadēva Mahārāja, who offered 500 nar̥paṇam to propitiate Tiruvēṅkaṭamuḍaiyān with two tirukkaṇāmaḍai-tiruvōlakkam. The specified offerings include tirukkaṇāmaḍai (sweet preparation), appappaṭi (rice cake), tiruppaṇṇiyaram (fried dumplings), akkāḷi (sweet preparation).
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple.This inscription is dated on the day of Uttiraṭṭādi (Uttarābhādra), combined with Monday, the 7th lunar day of the dark fortnight of the Mithuna month in the year Virōdhikr̥it, corresponding to the Śaka year 1413. It records a stone inscription in favor of Pagindi ṭattur̥aivār, also known as jīyar Rāmānujayyan, who provided 2000 nar̥paṇam. The inscription specifies various offerings, including: appappaṭi (rice cake), tirukkaṇāmutu (sweet preparation), tiruppaṇṇiyāram (fried dumplings).
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple. This inscription is dated on the day of Kēṭṭai (Jyēshṭha), combined with Wednesday, the 13th lunar day of the dark fortnight of the Makara month in the year Virōdhikr̥it, corresponding to the Śaka year 1413. It records a stone inscription in favor of Appaiyan Aravaṇaipperṁāḷdāsar Iḷaiyapermāḷ, one of the Sabhaiyūr of Tiruchchukanūr, who provided 400 nar̥paṇam. The inscription specifies various offerings, including: 1 vaṭṭi and 4 marakkāl of amutupaṭi (rice), 48 nāl̥i of ney–amutu (ghee), 2400 palam of cakkarai amutu (jaggery), 3 nāl̥i of miḷakamutu (pepper), 48 palam of cantaṉam (sandalwood paste), 2400 aṭaikkāy–amutu (areca-nuts), 4800 ilaiamutu (betel-leaves). These offerings were made with the purpose of offering twenty-four atiracappaṭi (sweet preparation) on the aggregate throughout the year in his name as a poliyūṭṭu.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple. This inscription is dated on the day of Pūśam (Pushya), combined with Saturday, the 2nd lunar day of the bright fortnight of the Mithuna month in the year Pramādicha, corresponding to the Śaka year 1415. It records a stone inscription in favor of Tammayan, son of Dāttirāja, one of the Brāhmaṇas of Kuṇakkuṇṭai, who paid 300 nar̥paṇam into the Śrī-Bhaṇdāram on this day for the purpose of propitiating Aḷagiya-Śīṅgar (Nr̥isiṁhasvāmi), enshrined within the temple of Tiruvēṅkaṭamuḍaiyān. The inscription specifies various offerings, including: 1 vaṭṭi and 10 marakkāl of rice, 3 nāl̥i and 3 ul̥akku of ney–amutu (ghee), 3 marakkāl and 3 nāl̥i of paruppuamutu (green gram), 1 nāl̥i of miḷaku amutu (pepper), kaṟiamutu (vegetables), uppu amutu (salt), and tayir–amutu (curd). These offerings were made, including 30 tiruppōnakam (boiled rice) on the thirty days of the Tiruppaḷḷī-el̥uchchi, and 10 atirasa-paḍi (sweet preparation) on ten specific days, such as Śrī-Jayanti, Vasanta paurṇami, Śrī Rāma-navami, and the seventh day in each of the seven Tirukkoḍi-tirunāḷ.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple. This inscription is dated on the day of Uttirāḍam, combined with Sunday, which was the 2nd lunar day of the dark fortnight of the Kar̥kaṭaka month in the Pramādicha year, corresponding to the Śaka year 1415. It records a śilāśāsanam executed in favor of Paṭṭarpirān-Jīyar. The inscription mentions that Paṭṭarpirān-Jīyar paid 200 nar̥paṇam into the Śrī-Bhaṇdāram on this day for the purpose of propitiating Tiruvēṅkaṭamuḍaiyān. The offerings specified in the inscription include: 1 marakkāl of amutu paṭi (rice) with the Malaikiniyaninr̥ān-kāl, 1 nāl̥I and 1 āl̥ākku of ney–amutu (ghee), 60 palam of carkkaraiyamutu (jaggery). These offerings were made for one tirukkaṇāmaḍai (sweet preparation) on the days of Puṇarpūśam.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple. This inscription is dated on the day of Uttirāḍam (Uttaraśāḍha), combined with Sunday, which was the 2nd lunar day of the dark fortnight of the Kar̥kaṭaka month in the Pramādicha year, corresponding to the Śaka year 1415. It records a śilāśāsanam executed on behalf of Periya Narasamman, the wife of Kommarāja Periya-Timmrāja-Uḍaiyar. The inscription mentions that Periya Narasamman paid 1400 paṇam into the Śrī-Bhaṇdāram on this day for the purpose of offering to Tiruvēṅkaṭamuḍaiyān. The offerings specified in the inscription includes cukiyaṉpaṭi (sweet dumplings), appapaṭi (rice cake), tiruppoṉakam (boiled rice).
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple. The inscription records the specific date of Uttirāḍam (Uttaraśāḍha) coinciding with a Sunday. This date corresponds to the 2nd lunar day of the dark fortnight within the Kar̥kaṭaka month of the year Pramādīcha, while also aligning with the Śaka year 1415. On this significant day, the Sthānattār of Tirumala carried out a śilāśāsanam in support of Lakshmī Amman, who happened to be the sister of Kommarāja Periya-Timmrāja-Uḍaiyar. The inscription provides detailed information about the tirupponakam (boiled rice) offerings, and 1 marakkāl of rājānaamutupaṭi (rice), accompanied by Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of neyyamutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), uppamutu (salt), miḷakamutu (pepper), kaṟiyamutu (vegetables), and tayiramutu (curd). These offerings constitute the daily ritual homage to Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple. The inscription bears the date of Anūrādha, coinciding with a Monday. It marks the 7th lunar day of the bright fortnight within the Siṁha month of the year Pramādīcha, corresponding to the Śaka year 1415. On this significant day, a śilāśāsanam was recorded in favor of Kōyil-kēḷvi Emperumānā-Jīyar, who served as the manager of the Pēraruḷāḷan-nandavanam. This inscription outlines the grant of two villages to Kōyil-kēḷvi Emperumānā-Jīyar. The offerings associated with this grant include 1 marakkāl of amutupaṭi (rice), along with Malaikiniyaninr̥ān-kāl, 1 āl̥ākku of ney–amutu (ghee), 1 āl̥ākku of payaṟṟamutu (green gram), uppamutu (salt), miḷakamutu (pepper), kaṟiyamutu (vegetables), and tayiramutu (curd). These offerings are designated for the daily tiruppōnakam to be presented to Tiruvēṅkaṭamuḍaiyān in the name of Kōnērirāja.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple. The inscription is dated on the day of Uttirāḍam (Uttaraśāḍha), which happened to fall on a Thursday. This date corresponds to the 7th lunar day of the bright fortnight in the month of Tulā, within the year Pramādīcha and the Śaka year 1415. On this auspicious day, the Sthānattār of Tirumala documented the following śilāśāsanam in support of Kumāra-Tāttayyaṅgār, the son of Śoṭṭai Tirumalainambi Tiruvēṅkaṭayyaṅār, belonging to the Śaṭhamrśaṇa-gōtra. The purpose of this inscription was to allocate a sum of 5000 nar̥paṇam for the specific intent of propitiating Tiruvadhyayanam and Tiruvēṅkaṭamuḍaiyān. The specified offerings are to be presented as part of the daily rituals to Tiruvēṅkaṭamuḍaiyān, including rājāna tiruppōnakam (boiled rice), paruppuviyal (aviyal prepared with green gram), atirasam (sweet preparation) in conjunction with the Rāyar-sandhi.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple. The inscription is dated on a Monday, coinciding with the Aśvini Nakshatra, and it corresponds to the 3rd lunar day of the bright fortnight in the Kumbha month of the year Pramādīcha, aligned with the Śaka year 1415. This inscription was registered in favor of Kuḷattul̥ār Puḍōliāl̥vār Vēṅkaṭa-Śeṭṭi Nārāyaṇan, who was one of the Nagarattār (merchants) of Tirupati. For the purpose of propitiation, a sum of 600 nar̥paṇam was provided. The specified offerings include thirty tiruppōnakam (boiled rice), atirasam (sweet preparation), tiruppaṇṇiyāram (fried dumplings) per day, particularly during the month of Mārgal̥i.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple. The inscription is dated on a Monday, coinciding with the Pūśam (Pushya) Nakshatra. It corresponds to the 12th lunar day of the bright fortnight in the Kumbha month of the year Pramādīcha, which aligns with the Śaka year 1415. On this particular day, the Sthānattār of Tirumala enacted a śilāśāsanam in favor of Timmaṇa-Daṇāyakkar, the son of Karaṇikka-Annadāta-Dēvagaḷ, who belonged to the Harita-gōtra, all for the purpose of propitiating Tiruvēṅkaṭamuḍaiyān. The offerings specified in the inscription included 2 marakkāl of amutupaṭi (rice), along with Malaikiniyaninr̥ān-kāl, 2 nāl̥i of ney–amutu (ghee), 100 palam of caṟkarai amutu (jaggery), and 1 āl̥ākku of miḷakamutu (pepper). These offerings were designated for a total of fifteen appapaṭi (rice cake) rituals, to be performed during the days of the tuvakkam, both in the first ten days and the second ten days of the Tiruvadhyayanam.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the first prākāra in Tirumala Temple. The inscription is dated on a Sunday, coinciding with the Aśvini Nakshatra. It marks the 2nd lunar day of the bright fortnight in the Mina month of the year Pramādīcha, corresponding to the Śaka year 1415. On this specific day, the Sthānattār of Tirumala executed the following śilāśāsanam in favor of Tiruninr̥a-ūr-uḍaiyān Anantappar-Nārāyaṇan, who served as an accountant in the Tirumala temple. An amount of 200 nar̥paṇam was provided as capital by Anantappar-Nārāyaṇan to the Śrī-Bhaṇḍāram on this day, with the purpose of continuing offerings. The specified offerings included eight appapaṭi (rice cake), 16 marakkāl of amutupaṭi (rice), along with Malaikiniyaninr̥ān-kāl, 16 nāl̥i of ney–amutu (ghee), 800 palam of caṟkarai amutu (jaggery), and 1 nāl̥i of miḷakamutu (pepper). These offerings were designated for a total of ten appapaṭi rituals, to be performed on the seventh festival days of Vaikāśi-tīrunāḷ and āni tirunāḷ.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple. The inscription is dated on a Sunday, coinciding with the Aśvini Nakshatra. It corresponds to the 2nd lunar day of the bright fortnight in the Mina month of the year Pramādīcha, which aligns with the Śaka year 1415. On this particular day, the Sthānattār of Tirumala executed the following śilāśāsanam in favor of Tiruninr̥a-ūr-uḍaiyān Anantappar-Nārāyaṇan, who served as an accountant in the Tirumala temple. An amount of 200 nar̥paṇam was provided as capital by Anantappar-Nārāyaṇan to the Śrī-Bhaṇḍāram on this day, with the purpose of continuing offerings. The specified offerings included: 1 vaṭṭi and 4 marakkāl of rice with the Malaikiniyaninr̥ān-kāl, 2 marakkāl of rice for the appapaṭi, 1 marakkāl of rice for the tirukkaṇāmaṭai, 2 marakkāl of rice for the maṭha-śēsham for Periya-Perumāḷ (Mūla-Ṁūrti), 1 marakkāl of rice for Ponmēynda-Perumāḷ, 1 marakkāl of rice for Sri Narasiṅgapperumāḷ, 1 marakkāl of rice for Ādi-Varādhapperamāḷ, 2 nāl̥i of rice for the mātrai, 8 marakkāl of amutupaṭi (rice), 16 nāl̥i of ney- amutu (ghee), 800 palam of caṟkarai amutu (jaggery), and 1 nāl̥i of miḷakamutu (pepper). These offerings were intended for various rituals, including the tiruvōlakkam to be offered to Tiruvēṅkaṭamuḍaiyān on the day of Utthāna-ēkādaśi during the Chāturmāsyam, immediately after hearing the reading of the Kaiśika-purāṇam. Additionally, atirasa-paḍi (sweet preparation) was to be offered on the ninth festival day during each of the tirukkoḍi-tirunāḷ.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple. The inscription is dated on a Wednesday, coinciding with the Śatabhishak star. It represents the 11th lunar day of the dark fortnight in the Mēsha month, within the year Ānanda, concurrent with the Śaka year 1416. On this specific day, the Sthānattār of Tirumala issued the following śilāśāsanam in favor of Kōyil-Kēḷvi Rāmānuja Jīyar, who had contributed 600 nar̥paṇam to the Śrī-Bhaṇḍāram for the purpose of offerings. The specified offerings included: 1 vaṭṭi and 18 marakkāl of amutupaṭi (rice), 3000 palam of caṟkarai amutu (jaggery), 64 nāl̥i of ney amutu (ghee), 3 nāl̥i and 3 ul̥akku of miḷaku amutu (pepper), 1 palam of cantaṉam (sandal paste), 50 aṭaikkāyamutu (areca-nuts), and 100 ilaiamutu (betel-leaves). All of these were designated for distribution during the tiruvōlakkam. A total of 30 paḍi were comprised of twenty-two atirasa-paḍi (sweet preparation) to be offered to Tiruvēṅkaṭamuḍaiyān and eight appa-paḍi (rice cake) to be offered to Śrī Gōvindapperumāḷ on their respective days.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple. The inscription is dated on a Thursday, coinciding with Punarvasu (Punarpūśam) Nakshatra. It represents the 3rd lunar day of the bright fortnight in the Mithuna month of the Ānanda year, corresponding to the Śaka year 1416. On this particular day, the Sthānattār of Tirumala executed a śilāśāsanam in favor of Periya-Timmarāja Uḍaiyar, who was the son of Kommarāja Uḍaiyar. This was done in response to his contribution of 4000 nar̥paṇam for the daily propitiation of Tiruvēṅkaṭamuḍaiyān. The specified offerings included: 1 marakkāl of rice with the Ghāḷuhya-Nārāyaṇan-kāl, totalling 4 marakkāl of rājāna amutupaṭi (rice), 1 uri of ney–amutu (ghee), 1 uri of payaṟṟamutu (green gram), miḷakamutu (pepper), kaṟiamutu (vegetables), uppamutu (salt), and tayir amutu (curd). These offerings were intended for four rācāṉatiruppoṉakam rituals, collectively referred to as a poliyūṭṭu, as part of the daily propitiation of Tiruvēṅkaṭamuḍaiyān.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the west wall of the second prākāra in Tirumala Temple. This inscription was recorded on the auspicious day of Śatabhishak, coinciding with Thursday, specifically on the 8th day of the bright fortnight in the Vr̥iśchika month, during the year Ānanda, corresponding to the Śaka year 1416. It was issued in support of Aravaṇaipperumāḷ dāsar Iḷaiya-perumāḷ Venr̥i Anatan Appayan and others, who belong to the Sabhaiyār community of Tiruchchukanūr. For the purpose of appeasing Tirvēnṅkaṭamuḍaiyān and Śrī Gōvindapperumāḷ, this inscription documents the deposit of nar̥paṇam 800 as ubhaiyam or offering. It also specifies the offerings to be made, including 30 atiracappaṭi (sweet preparation), 30 tiruppoṉākam (boiled rice), one tirukkaṇāmaṭai (sweet preparation).
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra in Tirumala Temple. This inscription is dated on the day of Anūrādhā (star), coinciding with Wednesday, specifically on the 12th lunar day of the dark fortnight in the month of Dhanus, during the year Ānanda, corresponding to the Śaka year 1416. It was registered by the Sthānattār of Tirumala and is in favor of Śar̥aṇu-Śeṭṭi, the son of Tirumalai Tammu-Śeṭṭi, who is one of the Nagarattār (merchants) residing in the suburb of Naraśiṅgarāyapuram in Tirupati. The inscription notes that a capital of 2-4 nar̥paṇam 480 was placed in the Śrī-Bhaṇḍaram by the donor for the purpose of propitiating Tirvēnṅkaṭamuḍaiyān. It also specifies the offerings to be made, including 1 vaṭṭi and 11 appa-paḍi, 10 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān-kāl, 3 nāl̥i and 3 ul̥akku of ney–amutu (ghee), 15 nāl̥i of payaṟṟamutu (green gram), miḷakamutu (pepper), uppamutu (salt), kaṟiamutu (vegetables), and tayiramutu (curd), as well as 1 vaṭṭi and 2 marakkāl of amutupaṭi (rice), 22 nāl̥i of ney–amutu (ghee), 1100 palam of caṟkarai amutu (jaggery), 1 nāl̥i, 1 ul̥akku, and 1 āl̥ākku of miḷakamutu (pepper). Additionally, it mentions the offering of thirty tiruppōnakam on the thirty days of the Tiruppaḷḷi-el̥uchchi during the Mārgaḷi month.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prākāra in Tirumala Temple. This inscription bears a date corresponding to the day of Uttirāshāḍha, coinciding with Sunday, specifically on the 1st lunar day of the bright fortnight in the month of Makara, during the year Ānanda, aligned with the Śaka year 1416. It was executed by the Sthānattār of Tirumala in favor of Piḷḷai-Tiruppaṇi-Bhaṇḍāram, an officer responsible for public works related to the temples, who invested 2000 nar̥paṇam. The inscription further specifies the offerings to be made, including 2 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān-kāl, 1 ul̥akku of neyyamutu (ghee), 1 ul̥akku of payaṟṟamutu (green gram), as well as kaṟiamutu (vegetables), uppamutu (salt), miḷakamutu (pepper), and tayiramutu (curd). It also mentions the provision of two sandhi, one dedicated in the name of Lingāyamman and the other in the name of Nāgappuḍaiyar, for the daily propitiation of Tirvēnṅkaṭamuḍaiyān.
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Source Location: This inscription is engraved on the east wall (outer side), south of first gōpuram in the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the east wall (outer side), south of first gōpuram in the second prākāra of Tirumala Temple. This inscription is dated on the day of Uttiriāḍam (Uttarāshāḍha), coinciding with Monday, specifically on the 10th lunar day of the fortnight, during the year Rākshasa, concurrent with the Śaka year 1417. It was executed by the Sthānattār of Tirumala in favor of Kandāḍai Rāmānujayyaṅgār, who served as the manager of the Rāmānujakūṭams at Tirumala and in Tirupati, as well as the Por̥-Bhaṇḍāram (gold treasury) of Tirvēnṅkaṭamuḍaiyān. He was also a disciple of Aḷagiyamanavāḷa Jīyar. The inscription notes that he deposited 6000 nar̥paṇam for the Tirvēnṅkaṭamuḍaiyān. In terms of offerings, it specifies the following: 92 appapaṭi (rice cake), 4 cūḻiyaṉpaṭi (sweet dumplings).
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prākāra of Tirumala Temple. This inscription is dated on the day of Rēvatī, which falls on a Friday. Specifically, it was recorded on the 3rd lunar day of the dark fortnight in the month of Siṁha, during the year Naḷa, in line with the Śaka year 1418. The Sthānattār of Tirumala executed this śilāśāsanam in favor of Kandāḍai Rāmānujayyaṅgār, who held the position of manager for the Rāmānujakūṭams at Tirumala and Tirupati, as well as the Por̥-Bhaṇḍāram of Tirvēnṅkaṭamuḍaiyān. He was also a disciple of Aḷagiyamanavāḷa Jīyar. The inscription specifies various offerings to be made, including: appapaṭi (rice cake), atiracam (sweet preparation), cukiyaṉ (sweet dumplings), koti, 13 vaḍai-paḍi, 12 vaṭṭi, 18 marakkāl, 2 nāl̥i of amutupaṭi rice, 50 nāl̥i and 1 ul̥akku of neyyamutu ghee, 1200 palam of cakkarai amutu jaggery, 7 marakkāl of payaṟṟamutu green gram, uppamutu salt and miḷakuamutu pepper, 5 marakkāl of payaṟṟamutu green gram and 10 palam of cakkarai amutu jaggery for the paṇyāram (fried sweet dumplings).
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Source Location: This inscription is engraved on the north wall of the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prākāra of Tirumala Temple.This inscription is dated on the day of Pushya, which coincided with Wednesday, specifically on the 2nd lunar day of the dark fortnight in the month of Dhanus, during the year Naḷa, aligned with the Śaka year 1418. It was registered to document a śilāśāsanam issued in favor of Kandāḍai Appachchiyār-Aṇṇā, who generously donated a capital of 1500 paṇam for protective purposes. The inscription further specifies the offerings to be made, which include: 2 marakkāl of amutupaṭi (rice) measured with the Malaikiniyaninr̥ān-kāl, 1 nāl̥i of ney–amutu (ghee), 200 palam of caṟkarai- amutu (jaggery), 1 ul̥akku of miḷaku amutu (pepper). It also mentions the offering of 2 atiracappaṭi (sweet preparation) to Tirvēnṅkaṭamuḍaiyān, immediately after his hearing of the ulā (sung) in the name of Kandāḍai Rāmānujayyaṅgār, specifically at the time of the smearing of the Pul̥ugu-kāppu-mur̥ai. This offering occurred on each (alternate) Friday, taking place once every 15 days.
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Source Location: This inscription is engraved on the west wall of the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the west wall of the second prākāra of Tirumala Temple. This inscription is dated on the day of Śravaṇam, coinciding with Friday, specifically on the 10th lunar day of the bright fortnight in the month of Kanyā, during the year Raktākshi, aligned with the Śaka year 1426. It was registered to record a śilāśāsanam issued in favor of Tiruvēṅkaṭachchir̥ukkan Tiruppaṇippiḷḷai Emperumānār, who donated nar̥paṇam 3825 for the propitiation of Malaikiniyaninr̥a-Perumāḷ. The inscription specifies the offerings to be made, which include: 153 atiracappaṭi (sweet preparation), 1 marakkāl of amutupaṭi (rice), 2 nāl̥i of ney–amutu (ghee), 100 palam of cakkaraiyamutu (jaggery), 1 āl̥ākku of miḷakamutu (pepper).
Resource Type:
Source Location: This inscription is engraved on the west and south wall in the second prākāra of Tirumala Temple.
Description: This inscription is engraved on the west and south wall in the second prākāra of Tirumala Temple. This inscription contains details of a śilāśāsanam issued in favor of Kandāḍai Rāmānujayyaṅgār, who served as the manager of the Rāmānujakūṭams at Tirumala and in Tirupati, as well as the Por̥-Bhaṇḍāram. Unfortunately, the year corresponding to the Śaka era is not provided. However, the inscription notes a donation of nar̥paṇam 5,000 for the purpose of offerings to Tirvēṅkaṭamuḍaiyān. The offerings specified in the inscription include: appapaṭi (rice cake), atiracappaṭi (sweet preparation), vaṭaippaṭi (fritters), kotipaṭi, iṭṭalippaṭi (savoury rice cake), cukiyaṉpaṭi (sweet dumplings), tiruppaṇiyāram (fried rice cake). These offerings were to be made on a daily basis for 365 days in the year. Specifically, one tiruppōnakam was to be offered daily to Tirvēnṅkaṭamuḍaiyān.
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Source Location: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple
Description: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple. The inscription was engraved on a Friday, coinciding with the day of Tiruvénam (Sravanam star) and the 10th day of the bright fortnight in the Kanya month of the year Raktakshi, aligning with the Saka era's year 1426. This stone record was crafted in honor of Anusaudhanam Tiruvéikata Jiyar, who served as the manager of Tiruvenkatanathan-tirunandavanam, by the Sthanattar of Tirumalai. The inscription details specific religious practices and offerings, including the presentation of seven atiraca (sweet preparation) offerings at the Tiruvenkatanathan-mantapam during the seventh day of each of the seven Tirukkodi-tirunal (Brahmotsavam) festivals. Additionally, it prescribes the offering of two atiraca (sweet preparation) on the days of Car-festivals in the months of Purattasi and Panguni. Furthermore, it instructs the offering of 18 sugiyan-padi to Sri Govindapperumal while seated in the shrine of Uvdiyavar (Sri Ramanuja) during the 18 days of the two Brahmotsavams celebrated in the months of Vaikasi and Ani, along with two cūḻiyaṉpaṭi (sweet dumplings) to be presented to Sri Krishna on the fifth festival day of these Brahmotsavams. Lastly, it designates the offering of 13 tiruppaṇṇiyāram (fried dumplings) on the days of the Alvars' birth stars, occurring every month.
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Source Location: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple
Description: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple. The inscription bears the date of Monday, specifically on the day of Punarpusam (Punarvasu), marking the 6th lunar day of the dark fortnight within the Tula month. This was during the year Raktakshi, corresponding to the esteemed Saka year 1426. This Silashasanam was issued by the Sthanattar of Tirumalai in honor of Ramanuja-Timmaiyyangar. These specified offerings were intended for various occasions, including presenting 7 atiraca (sweet preparation) to the Processional deity of Sri Venkatesa while seated in the mantapam located in Ramanujan-street at Tirumalai, specifically on each of the seventh festival days of the 7 Tirukkodi-tirunal (Brahmotsavam) celebrated for Tiruvenkatamudaiyan. Additionally, 1 atiraca (sweet preparation) was to be offered while returning from the Navalurru festival (Punnaga-kulyotsavam), and 1 atiraca (sweet preparation) and 1 tiruppaṇṇiyaram (fried dumplings) were designated to be offered at the mantapam along the way to Navalurru (spring).
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Source Location: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple.
Description: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple. This inscription is dated on a Sunday, specifically on the day of the Rohini star. It falls on the 7th lunar day of the bright fortnight in the Mina month of the Krodhana year, corresponding to the esteemed Saka year 1427. The Sthanattar (managers) of Tirumalai recorded a silasasanam on behalf of Dharmapuram Sittamu-setti, one of the merchants residing in Narasingarayapuram, a suburb of Tirupati. The inscription details the provision of various offerings 12 marakkal of rājāṉa amutupaṭi (rice) measured using the Malaikiniyaninran-kal (Tirumalai temple measure), 3 nali of neyyamutu ghee, and 1 ulakku of neyyamutu ghee for frying kaṟiyamutu vegetables, 1 alakku of miḷakamutu pepper, 3 nali of maṇipparuppu split pulses, uppamutu salt, kaṟiyamutu vegetables, tayiramutu curds, and 10 palam of cakkarai amutu refined sugar, miḷakamutu (pepper) for tiruppaṇṇiyāram (fried sweet dumplings). An amount of 3,500 nar-panam was contributed on this day to the Sri-Bhandaram (Temple Treasury) for the purpose of a nayaka-taligai (superior offering) and an appa-padi (rice cake) to be presented to Tiru vénkatamudaiyan (Sri Venkatesa) in the donor's name. This offering is part of the Pulugu-kappu-murai (civet oil ablution) and includes the use of pachchai-karpuram (refined camphor) and kasturi (musk). It is performed after conducting the Pulugu-kappu-murai (civet oil ablution) function for Alarmélmangai Nachchiyar (the Goddess adorning the bosom of Sri Venkatesa) specifically on Fridays.
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Source Location: This inscription is engraved on the south wall of the second prakara of Tirumalai-Temple.
Description: This inscription is engraved on the south wall of the second prakara of Tirumalai-Temple. This inscription bears the date of Friday, specifically on the day of Pisam (pushya star). It corresponds to the 11th lunar day of the bright fortnight in the Mina month, within the Krodhana year, aligning with the Saka year 1427. This silasasanam was executed by the Sthanattar of Tirumalai in support of Uddandarayar Ulagappan of Haritagotra and Satyashadha-sutra. The inscription outlines the allocation of offerings, which include 1 marakkal of amutupaṭi (rice) measured using the Malaikiniyaninran-kal (Tirumalai temple measure), 2 nali of ney amutu (ghee), 100 palam of caṟkarai amutu (jaggery), and 1 alakku of miḷakamutu (pepper). These offerings are intended for providing 27 atiracappaṭi (sweet preparation) to Tiruvenkatamudaiyan in his name. These offerings are to be made on 27 days, with 1 atiracappaṭi (sweet preparation) presented on the day of your birth-star, Puram (occurring in every month), and 1 atiracappaṭi (sweet preparation) on the day of your mother's birth-star, Mrigasirsham (occurring in every month). Additionally, 1 atiracappaṭi (sweet preparation) is to be prepared for Senai-Mudaliyar (Vishvaksena) on the day of Puradam, which is his birth-star occurring in the month of Arpasi. In total, these offerings amount to 28 atiracappaṭi (sweet preparation). The capital paid into the Sri-Bhandaram for these offerings is 840 narpanam.
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Source Location: This inscription is engraved on the west wall of the second prakara of Tirumala-Temple.
Description: This inscription is engraved on the west wall of the second prakara of ‘Tirumalai-Temple. This inscription bears the date of Tuesday, specifically on the day of Asvati (Asvini), which marks the 12th lunar day of the dark fortnight in the month of Vrishabha within the year Kshaya. This corresponds to the illustrious Saka year 1428. The Sthanattar (Managers) of Tirumalai crafted a stone document in favor of Appa-Pillai, the son of Karavattippuliyalvar belonging to the Kaundinya-gotra and Apastamba-sutra lineage. Appa-Pillai is a resident of Mahipalakula-kalachchari, also known as Uttiranmerar. The inscription specifies the provision of the following items: 1 marakkal of amutupaṭi (rice), measured using the Malaikiniyaninran-kal (Tirumalai temple measure), 1 uri of neyyamutu (ghee), 1 uri of payaṟṟamutu (green gram), along with uppamutu (salt), miḷakamutu (pepper), kaṟiyamutu (vegetables), and tayiramutu (curd). This provision is made based on his desire that Tiruvénkatamudaiyan be appeased with 4 tirupponakam offerings daily in his name. Furthermore, it is noted that he personally undertook the excavation of an irrigation channel at his own expense. This channel originates within the boundaries of the tiruvidaivattam village of Padi and extends to water the lands in Tandalam village. He also took the initiative to level the land. In return, he has been granted authorization to collect the produce from these lands. In line with these arrangements, the Sri-Bhandaram (Temple-store) will supply the necessary articles required for the daily offering of 4 tirupponakam to Tiruvenkatamudaiyan.
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Source Location: This inscription is engraved on the west wall of the second prakara of ‘Tirumalai-Temple.
Description: This inscription is engraved on the west wall of the second prakara of ‘Tirumalai-Temple. This inscription is dated on a Friday, specifically on the day of Revati (star), marking the 2nd lunar day of the dark fortnight in the Kanya month of the year Kshaya, which aligns with the Saka year 1428. The Sthanattar of Tirumalai officially documented the following stone record in favor of Ramanuja aiyyan, who is the son of Sathakopadasa-Narasigaraya Mudaliyar. The inscription details the offerings made during the Vaikasi-tirunal and Ani-tirumal festivals, celebrated in honor of Sri Govindaraja. These offerings include 1 palam of cantanam (sandal paste), 50 aṭaikkāy–amutu (areca nuts), and 100 ilaiyamutu (betel leaves) for distribution. Additionally, for the purpose of 1 cukiyaṉ paṭi (sweet dumplings), appapaṭi (rice cake), atirasappaṭi (sweet preparation), vaṭaippaṭi (fritters), iṭṭalippaṭi (steamed savory rice cake), tiruppoṉakam (boiled rice), tiruppaṇṇiyāram (fried sweet preparation), totaling 6 padi offerings, as well as vāḻaippaḻam (banana), teṅkāy (coconuts), iḷaṉir (tender coconuts), karumpu (sugar canes), veccamutu (spices), pānakam (sweet drink), cantaṉam for distribution, aṭaikkāyamutu (areca nuts), and ilaiyamutum (betel leaves). The estimated sundry expenses for all these items amount to 12 nirvaham, with the estimated sum to be entrusted being 1600 panam.
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Source Location: This inscription is engraved on the north wall of the second prakara of Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prakara of Tirumala-Temple. This inscription was dated on a Monday, specifically on the day of Makha (star). It marks the 11th lunar day of the dark fortnight in the Tula month of the Kshaya year, corresponding to the illustrious Saka year 1428. The Sthanattar of Tirumalai officially recorded this stone document on behalf of Uddandarayar Ulagappan, a Srivaishnava residing at Tiruvennainallur and belonging to the Satyashadha-sutra and Harita-gatra lineage. The inscription specifies various offerings and provisions, including 16 atirasappaṭi (sweet preparation), 1 appapaṭi (rice cake), 1 vaṭaippaṭi (fritters), 1 kotippaṭi, 1 cukiyaṉpaṭi (sweet dumplings), 1 iṭṭappaṭi (steamed savoury rice cake), and tiruppaṇṇiyāram (fried sweet dumplings) resulting in an aggregate of 21 padi offerings.
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Source Location: This inscription is engraved on the north wall of the second prakara of Tirumalai-Temple.
Description: This inscription is engraved on the north wall of the second prakara of Tirumalai-Temple. This inscription bears the date of Wednesday, coinciding with the Puragiaidi (Parvabbadra) star. It falls on the 8th lunar day of the dark fortnight in the Mithuna month of the year Prabhava, corresponding to the Saka year 1429. The Sthanattiy of Tirumalai officially documented this stone record on behalf of Uddandariiyar Ulagappan, who is one of the Srivaishnavas residing in Tirupati. The inscription outlines various offerings and provisions, including: 2 atiracappaṭi (sweet preparation) to be offered annually to Tiruvali-Alvan (Sri Sudarsana), 1 atiracappaṭi (sweet preparation) to be offered to Sri Raghunathan on the day of the commencement of Adhyayanotsavam, 1 palam of cantaṉam (sandal paste) for decoration (for Sri Raghunathan), 2 palam of cantaṉam (sandal paste), 100 aṭaikkāy amutu (areca nuts), 200 ilaiamutu (betel leaves) for distribution during tiruvolakkam (temple rituals). The total deposit for these offerings is 60 panam, which you have placed in the Sri-Bhandaram (Temple Treasury) with the intent of appeasing Tiruvenkatamudaiyan with one tirupponakam daily.
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Source Location: This inscription is engraved on the north wall of the second prakara of Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prakara of Tirumalai Temple. The inscription bears the date of Monday, which corresponds to the day of Uttira (star) and falls on the 13th lunar day of the dark fortnight in the Tala month, during the year known as Prabhava in the illustrious Saka year 1429. This document is the silasasanam issued by the Sthanattay (Trustees) of Tirumalai in favor of Tippu-setti, the son of Udaiyar Devu-setti of Kundina-gotra. Tippu-setti is one of the merchants residing in Narasingarayapuram, a suburb of Tirupati. The silasasanam specifies the following items: atirasappaṭi (sweet preparation), appapaṭi (rice cake), vaṭaippaṭi (fritters), kotippaṭi, iṭṭalippaṭi (steamed savory rice cake), cukiyaṉpaṭi (sweet dumplings), pāṉakkam (sweet drink) to be offered in a year on the 13 days of Viśākham, which is the monthly birth-star of Nammāḷvār.
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Source Location: This inscription is engraved on the south wall of the second prakara of Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prakara of Tirumala Temple. The inscription bears the date of Wednesday, which corresponds to the day of Pūśam (Pushya star), occurring on the 10th lunar day of the dark fortnight in the Kanyā month. This event took place in the year Vibhava, aligning with the illustrious Śaka year 1430. The Sthānattār (Trustees) of Tirumalai enacted the following śilāśāsanam in favor of Uddaṇḍarāyar Ulagappan, a Śrīvaishṇava adherent of Satyāshāḍha-sūtra and Harita-gōtra, residing in Tirupati. The śilāśāsanam specifies the following offerings: For appapaṭi (rice cake), 2 marakkāl of amutu(p)paṭi (rice), 1 nāḷi of ney–amutu (ghee), 100 palam of cakkarai amutu (sugar), 1 uḷakku, 1 āḷākku of miḷaku amutu (pepper). For tirukkaṇāmaṭai (sweet preparation), 1 marakkāl of amutu(p)paṭi (rice), 1 nāḷi of ney–amutu (ghee), 60 palam of cakkarai amutu (sugar). For tiruppaṇṇiāram (fried sweet cake), 2 nāḷi of payaṟṟamutu (green gram), 10 palam of cakkarai amutu (jaggery), 2 nāḷi of amutuppaṭi (rice). These offerings are to be presented to Tiruvāḷi-āḷvān (Sudarśana), who resides in the prominent tower of the Śrī Gōvindarājan temple.
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Source Location: This inscription is engraved on the south wall of the second prakara of Tirumala Temple.
Description: This inscription is engraved on the south wall of the second prakara of Tirumala Temple. This Inscription was dated on the day of the star Pūśam (Pushya), combined with Thursday, the 10th lunar day of the dark fortnight of Kanyā month in the (cyclic) year Vibhava, current with the Śaka year 1430, the Sthānattār of Tirumalai registered this record on stone in favour of narasimharāya-Mudaliyār-Rāmayyan and Timmayan, the sons of Harita- gōtra, belonging to one of the Śrīvaishṇavas communities residing at Tirupati. It Specifies the atirasappaṭi (sweet preparation), appapaṭi (rice cake), paruppuviyal (steamed pulses), cukiyaṉpaṭi (sweet dumplings), vaṭaippaṭi (fritters), kotippaṭi, iṭṭalippaṭi (steamed savoury rice cake) to be offered tirumala tirupati.
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Source Location: This inscription is engraved on the north wall of the second prakara of Tirumala Temple.
Description: This inscription is engraved on the north wall of the second prakara of Tirumala Temple. The inscription was documented on a Tuesday, specifically, the day of Aviṭṭam (Dhanishṭhā), which falls on the 8th lunar day of the bright fortnight in the month of Vr̥iśchika. This event took place in the year Vibhava, coinciding with the illustrious Śaka year 1430. The Sthānattār (Trustees) of Tirumalai composed this inscription on stone, and it pertains to the Kōmaṭṭi community, headed by Pachchai Liṅgu-śeṭṭi of Paulastya-gōtra, who belongs to the Kōmaṭṭi-class within the Vaiśya-caste.on the 3rd festival day of the latter 10 days of Adhyayanōtsavam, the following offerings are specified: appapaṭi (rice cake), atirasappaṭi (sweet preparation), vaṭaippaṭi (fritters), kotippaṭi, cukiyanpaṭi (sweet dumplings), iṭṭalippaṭi (steamed savoury rice cake), tirukkaṇāmaṭai (sweet preparation).
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Source Location: This inscription is engraved on the west wall of the second prakara of Tirumala Temple.
Description: This inscription is engraved on the west wall of the second prakara of Tirumala Temple. The inscription bears the date of Monday, coinciding with the star Makhā, which corresponds to the 10th lunar day of the bright fortnight in the month of Masha. This event took place in the year Prajāpati, in alignment with the year 1433 of the Śaka era. It was made in favor of Appā-Piḷḷai, who is the son of Karavaṭṭippuḷiāḷvār, belonging to the Kauṇḍinya-gōtra and Āpastamba-sūtra. Appā-Piḷḷai is a resident of Mahipālakulakālachchēri, which is a part of Rājēndraśōḷa-chaturvēdi-maṅgalam, also known as Uttiranmērūr. The inscription specifies the following offerings: 1 tirukkaṇāmaṭai (sweet preparation) to be offered, consisting of 1 marakkal of amutupaṭi (rice), 2 nali of ney (ghee), and 100 palam of cakkarai (sugar). For appapaṭi (rice cake), 2 markkal of amutupaṭi (rice), 2 nali of ney-amutu (ghee), 100 palam of cakkarai (jaggery), and 1 alakku of miḷaku amutu (pepper). 1 tiruppaṇṇiyāram (fried sweet cake), comprising 2 nali of payaṟṟamutu (green gram) and 10 palam of cakkaraiyamutu (sugar). These offerings are meant to propitiate Malaikuniyaninga-Perumal, the processional deity of Sri Venkatesa.
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Source Location: This inscription is engraved on the north wall of the second prakara of Tirumalai-Temple.
Description: This inscription is engraved on the north wall of the second prakara of Tirumalai-Temple. This Inscription was dated on Thursday, the day of Uttira-ttadi (Uttarabhadra star), being the 5th lunar day of the bright fortnight of the month of Dhanus (Margali month) in the year Prajapati (Prajotpatti), current with the illustrious Saka year 1433, the Sthanattar of Tirumalai executed the (following) stone record in favour of Lakshmi-Ammangar, wife of Pradhani Saluva-Timmaiyyaagar, who was the son of Rachcharasar of Kaundinya-gotra and Yajus-sakha. It specifies the sum paid this day into the Sri Bhandiram (Temple treasury) for the purpose of offering one tiruppoṉakam (boiled rice), amutupaṭi (rice), neyyamutu (ghee), payaṟṟamutu (pulses), miḷaku amutu (pepper), kaṟiyamutu (vegetables), tayiramutu (curd), uppamutu (salt) daily in his name, to Tiruvenkatamudaiyan in 1,200 narpanam.
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Source Location: This inscription is engraved on the west wall of the second prakara of Tirumalai-Temple.
Description: This inscription is engraved on the west wall of the second prakara of Tirumalai-Temple. This Inscription was dated on Tuesday combined with the star Anuradha, being the 10th lunar day of the dark fortnight of the Makara month in the Prajapati year, current with the Saka year 1433, the Sthanattar (Trustees) of Tirumalai executed the following silasasanam in favour of Pradbani Saluva Timmarasayyar, son of Rachi-raja of Kaundinya-gotra and Apastamba-sutra. It Specifies the granted Parantalur village, situated in Pottappinadu, for the purpose of propitiating Tiruvenkatamudaiyan daily with 8 tiruppoṉakamum (boiled rice) and atiracappaṭi (sweet preparation) in each year on the days of the festivals, tingal-divasam (monthly occurrence) and visesha-divasam (yearly occurrence) as poliyuttu to Sri Govindapperumal along with the above-said offerings, appappaṭi (rice cake), vaṭaippaṭi (fritters), karumpu (sugarcane), teṅkāy (coconut), iḷaṉir (tender coconut), vāḻaippaḻam (banana), palāppaḻa (jack fruit), cantanam (sandal paste), pākku (areca nut), and veṟṟilai (betel leaves) in mantapam on the day of navalurru (spring-festival) or Punnaga-kulyotsavam.
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Source Location: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple
Description: This inscription is engraved on the west wall of the second prakara of Tirumalai Temple. This Inscription was dated on Wednesday combined with the star, Ayilyam (Aslesha), being the 1st lunar day of the bright fortnight of the Karkataka (Kataka) month inthe Aagira (Aagirasa) year, current with the year 1434 of the Saka era, the Sthanattar of Tirumalai executed the following silasasanam in favour of Sriman Mahanayankacharya (chief-commander) Periya-Obala-Nayakkar Rama-Nayakkar. It Specifies the 4 tiruppoṉakam (boiled rice) offerings daily as poliyattu, along with neyyamutu (ghee), payaṟṟamutu (pulses), miḷakamutu (pepper), kaṟiyamutu (vegetables), uppamutu (salt), tayiramutu (curd), cantaṉam (sandal paste), aṭaikkāyamutu (areca nuts), ilaiyamutu (betel leaf) and 1 atirasappaṭi (sweet preparation made with rice and jaggery) to be offered to Garudalvar while being raised during the Tirukkoditirunal (Brahmotsavam), granted the village Sangodipalli situated in SittavoluSirmai in Pulugur-nadu and presented so cows to provide ghee for maintaining the lamp (in the presence of Sri Venkatesa).
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Source Location: This inscription is engraved on the north wall (outer side) of the shrine of Sri Varadarajasvami in the first prakdra of Tirumalai Temple.
Description: This inscription is engraved on the north wall (outer side) of the shrine of Sri Varadarajasvami in the first prakdra of Tirumalai Temple. This Inscription was dated on Sunday combined with the star, Mula, being the 14th lunar day of the bright fortnight of the Mithuna month in the cyclic year Angira (Angirasa), corresponding to the year 1434 of the Saka era, the Sthanattar of Tirumalai executed the following silasasanam in favour of Kuppayani, daughter of Ranjakam Srirangaraja. It Specifies the sum of 1,000 panam shall be invested for the excavation of irrigation channels in Devadina villages and with the income derived thereby, shall be supplied the following articles towards the 1 tiruppoṉakam (boiled rice), neyyamutu (ghee), payaṟṟamutu (pulses), uppamutu (salt), kaṟiyamutu (vegetables), tayiramutu (curd) to be offered daily to Tiruvenkatamudaiyan from the Sri Bhandaram.
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Source Location: This inscription is engraved on south wall (back side), of the interior verandah of Tirumalairayar’s Mantapam and flour room in the second prakara of Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star of Anuradha, being the 5th lunar day of the bright fortnight of the Kanya month in the Aagira (Angirasa) year, corresponding to the illustrious Saka year 1434. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Pappusetti-ayyan, who was the son of Vandaiyaram Sennamu-settiyar of Kaundinya-gotra, one of the merchants of Narasingarayapuram, a suburb of Tirupati. It mentions about the utilisation of 2500 nar-panam paid to the Shri-Bhandaram to provide 39 tiruponakkam on the days of his and his parents birth-star occurring in each month; 1 tiruvolakam to be offered to Sri Govindaraja Perumal during the Vaikasi and Ani festivals; 2 atirasa to be offered to Sri Krishna at the Alagiyasingar’s temple situated in Srinavasa puram on the 5th day of Tirukodi tirunal; 2 atirasa to be offered to Govindarajan while seated on elephant at the Anai-erumantapam on the 6th festival day. It specifies that 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 godhi-padi, 1 vadai-padi (fritters), 1 sugiyan-padi, and 1 iddali-padi (rice cakes), along with the karumpu (sugarcane), teṅkāy (coconut), iḷaṉir (tender coconut), and pazham (fruits) to be offered at the Nirali-mantapam on the 6th festival day of the latter 10 days of summer-festival. It also mentions that 1 nali of ennai (oil) and 1 palam of chandhanam (sandal paste) for tirumanjanam (holy bath), 1 tirumanjanappadi-tiruppanakam, 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 godhi-padi, 1 vadaipadi (fritters), 1 sugiyan-padi and 1 iddali-padi, karumpu (sugarcane), teṅkāy (coconut), iḷaṉir (tender coconut), and pazham (fruits) to be offered to Govindarajan and 1 panam for sabhaiyar as tirumun-kanikkai on the 9th festival day of the latter 10 days of summer-festival while seated in the mantapam, in the garden cultivated in the land of Tirumangai Alvar. The 39 tiruponakkam should be prepared with 1 vatti and 19 marakkal of amutupadi (rice), measured with the Malaikuniya-ninran-kal, 1 marakkal, 3 ulakku and 1 alakku of neyamutu (ghee), 1 marakkal, 3 ulakku and 1 ajakku of payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables), miḷakuamutu (pepper) and tayiramutu (curd). The 2 tiruvolakkam comprising of the 48 tirupponakam (boiled rice), 6 matha-seshatirupponakam, 2 tirukkananadai (sweet preparation), 2 appa padi (rice cake) should be prepared with 2 matrai, 3 vatti and 1 marakkal of amutupadi (rice), measured with the Chalukya-Narayanan-kal, 13 nali and 1 uri of neyamutu (ghee), 1 marakkal, 1 nali and 3 ulakku of payaṟṟamutu (green gram), 3 ulakku of miḷakuamutu (pepper), 320 palam of vellam (jaggery), uppuamutu (salt) and kariamutu (vegetables) and for tiruppanyaram: 1 marakkal of payaṟṟamutu (green gram) and 10 palam of cakkaraiamutu (sugar) along with 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) for distribution. The 24 atirasapadi (sweet preparation) should be prepared with 1 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of vellam (jaggery) and 1 alakku of miḷakuamutu (pepper) along with 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) for distribution. The 3 appa padi (rice cake) i.e. 2 appa-padi to be offered to Sri Govindarajan and 1 appa-padi (to be offered) to Raghunathan, should be prepared with 6 marakkal of amutupadi (rice), 6 nali of neyamutu (ghee), 600 palam of vellam (jaggery) and 1 ulakku and 1 alakku of miḷakuamutu (pepper); the 3 godhi-padi with 6 marakkal of godhi (wheat), 3 marakkal of payaṟṟamutu (green gram) and 300 palam of cakkaraiamutu (sugar); the 3 vadaipadi (fritters) with 6 marakkal of black gram and 6 nali of neyamutu (ghee); the 3 sugiyan-padi with 3 marakkal of amutupadi (rice), 3 marakkal of payaṟṟamutu (green gram), 6 nali of neyamutu (ghee) and 150 palam of vellam (jaggery); the 3 iddali-padi with 6 marakkal of amutupadi (rice), 3 marakkal of black gram and 30 palam of cakkaraiamutu (sugar); 300 karumpu (sugarcane), 300 iḷaṉir (tender coconut), 150 teṅkāy (coconut), 300 vāḻaippaḻam (banana) and 300 mampazham (mango); tiruppanyaram with 3 marakkal of black gram and 30 palam of cakkaraiamutu (sugar); and the panakam with 3 marakkal of aval (parched rice), 309 palam of cakkaraiamutu (sugar); along with 3 palam of chandhanam (sandal paste), 300 aṭaikkāyamutu (areca nut) and 600 ilaiyamutu (betel leaves) for distribution during the garden festival. 1 tiruvolakkam comprising of 24 tirupponakam (boiled rice), 3 mathasesha-tirupponakam, 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake) should be prepared with 1 matrai, 1 vatti, 10 marakkal, and 2 nali of amutupadi (rice), 6 nali and 3 ulakku of neyamutu (ghee), 2 nali, 1 ulakku and 1 alakku of payaṟṟamutu (green gram), 1 ulakku and 1 alakku of miḷakuamutu (pepper), 160 palam of cakkaraiamutu (sugar), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); tiruppanyaram with 2 nali of payaṟṟamutu (green gram) and 5 palam of cakkaraiamutu (sugar); along with 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) for distribution. All the prasadam will be shared among the dignitaries of the village and rest will be distributed at the appropriate time. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wail of the second prakara of Tirumalai-Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star Rohini, being the 12th lunar day of the bright fortnight in the Dhanus month in the Aagira (Aigirasa) year, corresponding to the illustrious Saka year 1434. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Mannar-Pillai, son of Karavattippulialvar of Kaundinya-gotra. It mentions about the utilisation of nar-panam of 1200 paid into the Shri-Bhandaram to produce 1 ulakku of ennai (oil) and 1 ½ palam of chandhanam (sandal paste) for tirumanjanam (holy bath); 4 marakkal of amutupadi (rice), 1 uri of neyamutu (ghee), 1 uri of payaṟṟamutu (green gram), uppuamutu (salt) and kariamutu (vegetables) for preparing 4 tirupponakam (boiled rice); 5 palam of chandhanam (sandal paste), 3 pana-weight of karpooram (crude camphor), 2 pana-weight of kasturi (musk) and 5 pana-weight of kumkumam (saffron) for preparing the kalabham; 1 vatti, 6 marakkal and 2 nali of amutupadi (rice), 1 vatti of payaṟṟamutu (green gram), 6 nali, 1 uri and 1 alakku of neyamutu (ghee), 1 uri and 1 alakku of miḷakuamutu (pepper), 100 palam of vellam (jaggery), kariamutu (vegetables) and tayiramutu (curd) for preparing 1 tiruvolakkam comprising of 26 tirupponakam (boiled rice), 2 matha-sesham, 2 tirukkananadai (sweet preparation), 1 appa padi (rice cake) and 1 matrai; 1 Vatti of amutupadi (rice), payaṟṟamutu (green gram), 100 palam of cakkaraiamutu (sugar), kariamutu (vegetables), 1 marakkal of uppuamutu (salt), 1 visai of kadugu (mustard), 1 uri of ela (cardamom), 20 palam of sukku (dry ginger), and 20 palam of manjal (turmeric powder) for preparing 1 dadhyodana-tiruvolakham (curd rice); 5 vatti of amutupadi (rice), 2 nali and 1 uri of neyamutu (ghee), 3 marakkal of payaṟṟamutu (green gram), 1 nali of miḷakuamutu (pepper), 3 marakkal of uppuamutu (salt), kariamutu (vegetables) and 27 nali of tayiramutu (curd) for preparing 1 tiruppavadai; 6 marakkal of amutupadi (rice), 2 marakkal of godhi (wheat), 3 marakkal of ulunthu (black gram), 2 marakkal of payaṟṟamutu (green gram), 11 nali of neyamutu (ghee), 300 palam of cakkaraiamutu (sugar) and 1 ulakku of miḷakuamutu (pepper) for preparing 6 vagai-padi (offerings of 6 kinds); 2 marakkal of payaṟṟamutu (green gram), 20 palam of cakkaraiamutu (sugar) and teṅkāy (coconut) for preparing 1 tiruppanyaram (sweet preparation); along with 2 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 ilaiyamutu (betel leaves) for distribution to propitiate Malaininra-Perumal, Nachchimar and SénaiMudaliyar during different festival days. The prasadam will be offered to the donor, the 12 nirvaham of the sthanattar, the Nambimar and the rest will be distributed at the time of early sandhi.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prakara of Tirumalai-Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, with the date being unknown, specifies about the utilisation of 360 nar-panam paid to the Shri Bhandaram by the Devadana village to provide 12 appa-padi prepared with 1 vatti and 4 marakkal of amutupadi (rice), 1200 palam of sakkarai (jaggery), 24 nali of nei (ghee) and 12 palam of chandanam (sandalwood), 1200 adaikkayamutu (areca-nuts) and 2400 koor ilaiamutu (betel-leaves) for distribution. The prasadam shall be distributed to the donor and the people at time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun abide.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara of Tirumalai-Temple.
Description: This inscription is dated on Thursday, combined with the star Uttarashadha, being the 15th lunar day (full moon day) of the bright fortnight of the Ashadha month in the year Bhava, and Saka year 1436. It specifies that the village by name Mudiyur, situated in Tondaimandalam should produce articles for the preparation of 5 tirupponaka-taligai (boiled rice), 1 tirukkananadai (sweet preparation) and 1 appa-padi (rice cake/ sweet preparation with rice) to be offered to Tiruvenkatamudaiyan. The 1-1/4th portion of the prasadam, ½ akkali-mandai and 13 appam will be offered to the donor; 1 nali of prasadam to Tiruppanipillai and 1 prasadam, ½ akkali-mandai and 13 appam to Chinnajidevi-amman’s choultry for Brahmana Bhojanam. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara of Tirumalai-Temple.
Description: This inscription was dated on Thursday, combined with the star Uttarashadha, being the 15th lunar day (full moon day) of the bright fortnight of the Ashadha month in the year Bhava, current with the Saka year 1436. It specifies the grant with libations of water in an auspicious hour called Manvadipunyakalam, in a village by name Piratti-kulattur situated in Tondaimandalam. The village should prepare 5 tirupponakam-taligai (boiled rice), 1 tirukkanamadai (sweet preparation) and 1 Appa-padi (rice cake/ sweet preparation with rice) as daily offerings for Tiruvenkatamudaiyan as long as the moon and the sun shine. These have to be made through the income of the said village received by the Temple- treasury in cash and kind.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara of Tirumalai-Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star of Avittam (Dhanishtha), being the 3rd lunar day of the bright fortnight of the Makara month in the Srimukha year, corresponding to the illustrious Saka year 1435. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tammu-Nayakkar. It mentions about the utilisation of 1200 nar-panam for cultivating 1 marakkal of amutupadi (rice) measured with the Malaikiniyaningan-kal (Tirumalai-temple-measure), 1 alakku of neiamutu (ghee), 1 Alakku of payaruamutu (green gram), uppuamutu (salt), milakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) for 1 tirupponakam (boiled rice) to propitiate Tiruvenkatamudaiyan daily. 1 nali of the prasadam will be offered to the donor, 1 uri of prasadam to 12 nirvaham of the sthanattar, 1 uri of prasadam to the Nambimar and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun abide.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prakara of Tirumalai-Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star of Rohini, being the 12th lunar day of the bright fortnight of the Makara month in the Srimukha year, corresponding to the illustrious Saka year 1435. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Periya-Obala-Nayakkar Rama-Nayakkar.It specifies about the 200 cows for the supply of dairy products daily, for 1 nali of Paledu-kulambu (thick boiled milk with the cream formed over it) to be offered to Tiruvenkatamudaiyan (Sri Venkatesa) during tiru-vardhajamam (early part of the night). Sri-Bhandaram (Temple-store) is bound to supply 1 nali of Paledu-kulambu with 1 alakku of neiamutu (ghee), 1 alakku of panjataarai (refined sugar) and ela (cardamom) daily. The prasadam will be delivered to Ramanujakutam of Ramanayakkar and the rest will be given to the Stanattar. This charity shall continue to be extant throughout the succession of their heirs.
Resource Type:
Source Location: This inscription is engraved on the west base of a verandah (east of Tirumalairayar-mantapam) in the second prakara of Tirumalai Temple
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star of Hasta, being the 5th lunar day of the bright fortnight of the Karkataka (Kataka) month in the Bhava year, corresponding to the illustrious Saka year 1436. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Naranayyan, son of Tatvadi Timmanayan of Gautama-gotra, Apastamba-sutra and a resident of Agaram Kampasamudram situated in Padaividu-rajya. It specifies that the Temple-store is bound to supply the produce raised for the 3 tirupponakam (boiled rice) with 3 marakkal of amutupadi (rice) measured with the Malaikiniyaninran-kal (Tirumalai-Temple-measure), 1 ulakku and 1 alakku of neiamutu (ghee), 1 ulakku and 1 alakku of payaramutu (green gram), uppamutu (salt), milakamutu (pepper), kariamutu (vegetables) and tayir (curd) to propitiate Sri Venkatesa daily. The 1 nali of the prasadam will be offered to the donor and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, being the 5th lunar day of the bright fortnight of the Sravana month in the Bhava year, corresponding to the illustrious Saka year 1436. It specifies that the Trustees of Tirumalai issued this silasasanam in favour of Narayana-devar, son of Tatva-vadi Timmangal of Gautama-gotra and Apastamba-sutra residing at Agaram Kampasamudram situated in Padaividu-rajya. It specifies that the Shri Bhandaram is bound to supply the articles required for preparing 3 Payasa-harivana plates to propitiate Sri Venkatesa daily from the village of Gangalapundi in Kondavali-sima. The 1/4th portion of prasadam will be offered to the donor and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday with the star of Pushya, being the 12th lunar day of the dark fortnight of the Simha month in the Bhava year, corresponding to the illustrious Saka year 1436. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ekaki Tiruvenkatayyan, the manager of Tiruvaliparappinan-nandavanam (flower-garden) at Tirumalai and the disciple of Appavayyangir who was the son of Prativadi-bhayankarar Appa, entitled Vedantacharya. It mentions about the utilisation of 240 nar-panam for cultivating and producing 8 marakkal of amutupadi (rice) measured with the Maiaikuniyaninran-kal (Tirumalai Temple-measure), 16 nali of neiamutu (ghee), 500 palam of sakkaraiamutu (jaggery) and 1 nali of milakamutu (pepper) to prepare 8 atirasa-padi (sweet preparation) for propitiating Malaikuniyaninra-Perumal, along with 8 palam of chandanam (sandalwood), 400 adaikaiamutu (areca-nuts) and 800 ilaiamutu (betel-leaves) for the distribution in Tiruppi-mantapam. The prasadam will be distributed among the dignitaries of the temple and the rest will be shared during the appropriate time. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prakara in Timbale Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, with the star Pushya, being the 12th lunar day of the dark fortnight of the Simha month in the Bhava year, corresponding to the illustrious Saka year 1436. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvenkatadasar. It mentions about the utilisation of nar-panam of 2000 paid into the Shri-Bhandaram to produce 7 vatti and 11 marakkal of amutupadi (rice), 6 marakkal of payaramutu (green gram), 1 marakkal of milakamutu (pepper), 115 nali, 1 ulakku and 1 alakku of neiamutu (ghee), 4800 palam of sakkaraiamutu (jaggery), uppamutu (salt), kariamutu (vegetables) and tayir (curd) for preparing 41 tirukkananadai (sweet preparation), 2 tiruvolakka-appa-padi (rice cake), 26 vellaitiruvolakka-tirupponakam (boiled rice), 24 nayaka-talikai-tirupponakam (boiled rice), 5 paruppuviyal-tirupponakam (boiled pulses) and 30 Tiruppalli-eluchchi-tirupponakam (boiled rice)along with 25 palam of chandanam (sandalwood), 1300 adaikaiamutu (areca-nuts) and 2600 ilaiamutu (betel-leaves) to propitiate Malaikiniyaninra-Perumal (Processional deity of Sri Venkatesa) during different festival days throughout the year. The prasadam will among the donor, the 12 nirvaham of the sthanattar, Sri Vaishnavas, the Nambimar and the rest will be distributed at the time of early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved the south wall of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star Mrigasirsha, being the 13th lunar day of the bright fortnight of the Makara month in the Bhava year, corresponding to the illustrious Saka year 1436. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Srirangaraja. It mentions about the utilisation of the income of Eralappundi village to produce 1 marakkal of amutupadi (rice), 1 alakku of neiamutu (ghee), 1 alakku of payaramutu (green gram), uppamutu (salt), milakamutu (pepper), kariamutu (vegetables) and tayir (curd) for preparing 1 tirupponakam (boiled rice) to propitiate Tiruvenkata-mudaiyan daily. The half portion of the prasadam will be offered to the donor and the 12 nirvaham of the sthanattar, second half will be offered to the Nambimar and the rest will be distributed at the time of forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Anuradha, being the 5th lunar day of the bright fortnight of the Kanya month, in the Yuva year, corresponding to the illustrious Saka year 1437. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Karanikka Bhasavarasar, the son of Somarasar of Gautama-gotra, Asvalayana-sutra. It mentions about the utilisation of nar-panam of 570 paid into the Shri-Bhandaram to produce 4 marakkal of amutupadi (rice) measured with the Malaikuniyaninrin-kal (Tirumalai temple-measure), 1 nali of neiamutu (ghee), 10 nali of tayiramutu(curds) and kariamutu (vegetables) for pacchadi (sauces) for preparing 4 tirumanjanapadi-dadhyodama-tiruvolakkam; 1 vatti, 10 marakkal and 2 nali of amutupadi (rice), 10 nali and 1 uri of neiamutu (ghee), 1750 palam of cakkaraiamutu (sugar) and 1 alakku of milakamutu (pepper) for preparing 1 tirukkanamadai-tiruvolakkam and 1 appa-padi; 1 vatti, 10 marakkal and 3 nali of amutupadi (rice), 10 nali and 1 alakku of neiamutu (ghee), 1 ulakku and 1 alakku of milakamutu (pepper), 160 palam of cakkaraiamutu (sugar), 80 nali of tayiramutu(curds), 1/2 visai of sukku (dry ginger), 1 uri of ela (cardamom), kadugu (mustard), manjal (turmeric), uppuamutu (salt) and kariamutu (vegetables) for preparing 1 dadhyodana-tiruvolakkam (curdrice), comprising appa padi (rice cake) and tirukkananadai (sweet preparation); 5 vatti of amutupadi (rice), 12 nali and 1 uri of neiamutu (ghee), 3 marakkal and 1 uri of payaramutu (green gram), 1 nali of milakamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd) for preparing 1 tiruppavadai (rice pancakes) ; 6 marakkal of amutupadi (rice), 2 marakkal of godhi (wheat), 3 marakkal and 2 nali of ulunthu (black gram), 2 marakkal of payaramutu (green gram), 370 palam of cakkaraiamutu (sugar), 11 nali of neiamutu (ghee) and 1 ulakku of milakamutu (pepper) for preparing 6 vagai-padi (viz, 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali-padi (rice cake) and 1 sukhiyan-padi (sweet preparation)); 4 marakkal of avalamutu (flattened rice), 1 marakkal of maniparuppu (split pulse), 2 nali of elparuppu (brushed sesame), 1 visai of panchathaarai (refined sugar), 2 marakkal of payaramutu (green gram), 20 palam of cakkaraiamutu (sugar) for preparing 1 tiruppanyaram (sweet preparation); 50 karumpu (sugarcane), 300 vāḻaippaḻam (plantains) and 300 palam of vellam (jaggery) for panakam (sweetened drink); 2 vatti, 4 marakkal and 2 nali of amutupadi (rice), 34 nali and 1 ulakku of neiamutu (ghee), 1,550 palam of cakkaraiamutu (sugar), 3 nali, 1 ulakku and 1 alakku of payaramutu (green gram), 2 nali and 1 alakku of milakamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd) for preparing 14 atirasappaṭi (sweet preparation made with rice and jaggery) and 1 tiruvolakkam (boiled rice); 2 marakkal of avalamutu (flattened rice), ½ visai of panchathaarai (refined sugar), 2 nali of maniparuppu (split pulse), 1 nali of elparuppu (brushed sesame), 1 marakkal of payaramutu (green gram), 10 palam of vellam (jaggery) for preparing 1 tiruppanyaram (sweet preparation); along with 10 palam of chandhanam (sandal paste), 1000 aṭaikkāyamutu (areca nut) and 2000 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa on different festival days throughout the year. The prasadam will be shared among the donor, the 12 nirvaham of the sthanattar, the Nambimar and the rest will be distributed at the time of forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall (outer side) of the kitchen in the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star Punarpusam (Panurvasu), being the 2nd lunar day of the bright fortnight of the Mithuna month in the Dhara year, corresponding to the illustrious Saka year 1438. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Udiyam Ellappa-Nayakkar. It mentions about the utilisation of income received from Karralaippattu village, Nelvay village and Kollidumbai village to produce 8 marakkal of amutupadi (rice) measured with the Malaikuniyaninrankal, (Tirumalai temple-measure), 1 ulakku of neiamutu (ghee), 1 ulakku of payaramutu (green gram), 1 uri of milakamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd) for the preparation of tirupponakam (boiled rice) to propitiate Sri Venkatesa daily. The full share of the donor’s prasadam shall be delivered to the Ramanujakutam and the rest will be distributed at the time of forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription engraved on the northern wall within the Second wall of Tirumala temple bears the date of a Thursday, star Sviti, on the 11th lunar day of the bright fortnight of the Vyisehika month in the Dhatu year, corresponding to the auspicious Saka year 1438. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Deyvattan-arasu, son of Alagiya-Perumal-dasar of Bharadvaja-gotra, Bodha-yana-sutra and one of the Sabhiyar of Tiruchchukanur. It specifies about the utilisation of 310 nar-panam paid into the Sri-Bhandaram for the preparation of 3 sidai-padi to offer Malaikiniyaninra-Perumal, the processional deity of Sri-Venkatesa while being seated in the mantapam constructed in the flower garden on every 7th day of the festival of the three Brahmotsavams (viz., Purattasi-Brahmotsavam, Tai-Brahmotsavam and Panguni-Brahmotsavam). The 3 sidai-padi should be offered in front of the house on 8th day of the three Brahmotsavams and 1 sidai-padi to be offered on the day of the star Param, occurring in the month of Chittirai, the annual birthstar and 12 tirupponakam (boiled rice) and 1 tirukkananadai (sweet preparation) to be offered to Nammalvar abiding in Tirupati on the first day of Adhyayanotsavam conducted for him, 7 sidai-padi to be prepared at Tirumalai temple, 7 marakkal of amutupadi (rice) measured with the Malaikiniyaninran-kal (Tirumalai temple measure), 2 marakkal of brushed sesame, 14 nali of neyamutu (ghee) and 420 palam of cakkaraiamutu (sugar) ; 7 palam of chandhanam (sandal paste), 350 aṭaikkāyamutu (areca nut) and 700 ilaiyamutu (betel leaves) for distribution; for the 12 tirupponakam (boiled rice) and 1 tirukkananadai (sweet preparation) to be prepared in ‘Tirupati Nammalvar-temple with 13 marakkal of amutupadi (rice) measured with the ChalukyaNarayanan-kal, 3 nali of neyamutu (ghee), 1 nali and 1 uri of payaṟṟamutu (green gram), 60 palam of cakkaraiamutu (sugar), 1 alakku of milakamutu (pepper), uppamutu (salt), kariamutu (vegetables) and tayir (curd) and for the 1 tiruppanyaram, 2 nali of payaramutu (green gram) and 10 palam of cakkaraiamutu (sugar); 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) for distribution.
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Source Location: This inscription is engraved on right door-jamb wall (inner side) of the Palikavali-gopuram in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star of Pushya, being the 5th lunar day of the dark fortnight of the Vrischika month in the Dhatu year, corresponding to the illustrious Saka year 1438. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Laghumaayan and Tirumaayan, sons of Uppara-Somayyan. It mentions about the utilisation of 1500 nar-panam from the Shri Bhandaram for the purpose of offering 1 tirupponakam (boiled rice) daily to Sri Venkatesa as the ubhaiyam of Laghumaayan and 1 atirasapadi (sweet preparation) on Deepavali and 1 atirasapadi (sweet preparation) on Yugadi to Sri Govindarajan as the ubhaiyam of Timmayan. The 1 tirupponakam (boiled rice) should be prepared with 1 marakkal of amutupadi (rice) measured with the Malaikuniyaninran-kal, 1 alakku of payaṟṟamutu (green gram), 1 alakku of neyamutu (ghee), kariamutu (vegetables), tayiramutu (curd), uppuamutu (salt) and miḷakuamutu (pepper); and the 2 atirasapadi (sweet preparation) with 4 marakkal of amutupadi (rice) measured with the Chalukya-Narayanan-kal, 6 nali of neyamutu (ghee), 1 ulakku of miḷakuamutu (pepper) and 140 palam of cakkaraiamutu (sugar) along with 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste) for distribution. The quarter portion of prasadam will be offered to the donor, half to the 12 nirvaham of the sthanattar, half to the Nambimar, and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the east wall (inner side, behind the shrine) of Sri Varadarajasvami in the first prakara of Tirumalai Temple
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star of Uttiram, being the 12th lunar day of the dark fortnight of the Tula month in the Isvara year, corresponding to the illustrious Saka year 1439. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Trayambakadevar, the son of Tipparasar of Vasishta-gotra and Asvalayana-sutra, residing at Sivanasamudram. It mentions that the Morandai village situated in Tirumanichchirmai was granted to cultivate the following articles for the preparation of 1 tirupponakam (boiled rice) with 1 marakkal of rice measured with the Malaikiniyaningin-kal, 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt), miḷakuamutu (pepper) and tayiramutu (curd); 47 nayaka-taligai (rice) with 8 vatti and 18 marakkal of amutupadi (rice), 1 vatti and 10 marakkal of paruppu (pulse), 240 nali of neyamutu (ghee), tayiramutu (curd), 5 marakkal of uppuamutu (salt); 43 atirasapadi (sweet preparation) with 2 vatti and 3 marakkal of amutupadi (rice), 86 nali of neyamutu (ghee), 1 nali and 1 alakku of miḷakuamutu (pepper) and 4,300 palam of cakkaraiamutu (sugar); and 2150 aṭaikkāyamutu (areca nut), 4,300 ilaiyamutu (betel leaves) and 43 palam-of chandhanam (sandal paste) for distribution to propiate Sri Venkatesa on specific festival days. The 1/4th portion of the prasadam will be offered to the donor and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of your heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of Monday with the star of Uttiram, being the 12th lunar day of the dark fortnight of the Tula month in the Isvara year, corresponding to the illustrious Saka year 1439. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Tirumalai Amman, who was the daughter of Ranjakam Kuppayan (Kuppayan). It mentions about the utilisation of the 3000 nar-panam from the Sri Bhandaram (temple treasury) for cultivating 1 marakkal of amutupadi (rice), measured with the Tirupati temple measure, 3 nali of ulunthu (blackgram), 1 ulakku and 1 alakku of neyamutu (ghee) and 5 palam of panchathaarai (refined sugar) for the preparation of 1 dosai-padi (rice crepes) to propitiate Sri Venkatesa daily. 1/4th portion of the prasadam will be offered to the donor and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of Monday with the star of Uttiram, being the 12th lunar day of the dark fortnight of the Tula month in the Isvara year, corresponding to the illustrious Saka year 1439. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Tirumalai Amman, who was the daughter of Ranjakam Kuppayan (Kuppayan). It mentions about the utilisation of the 3000 nar-panam from the Sri Bhandaram (temple treasury) for cultivating 1 marakkal of amutupadi (rice), measured with the Tirupati temple measure, 3 nali of ulunthu (blackgram), 1 ulakku and 1 alakku of neyamutu (ghee) and 5 palam of panchathaarai (refined sugar) for the preparation of 1 dosai-padi (rice crepes) to propitiate Sri Venkatesa daily. 1/4th portion of the prasadam will be offered to the donor and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prakara in Tirumalai Temple
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star of Rohini, being the 14th lunar day of the bright fortnight of the Vrischika month in the Isvara year, corresponding to the illustrious Saka year 1439. It specifies that the Trustees of Tirumalai registered this record on a stone in favour of Kondu-setti who was the son of Dharmapuram Tammu-setti, one of the merchants residing in Narasingarayapuram, a suburb of Tirupati. It mentions that Krishnaraya Maharaya and God Sri Kalahasisvarahad granted the Chintayapalli village near Velumapalam to Kondu-setti as Umbalikai to produce articles for the preparation of 2 dadhyodana-tiruponakam (curd rice) to be offered to Sri Venkatesa daily; 1 dadhyodana-tiruponakam (curd rice) to Sri Govindarajan daily; 2 appa padi (rice cake) to be offered while seated in Yanai-nambiran (elephant vehicle) in Yanai arru-mantapam on the 6th festival day of Vaikasi-Brahmotsavam and Ani-Brahmotsavam celebrated for Sri Govindarajan in every year, 1 appa padi (rice cake) in the mantapam situated in pongal-veli-land (where the pongal offerings for cows were performed) on the day of hunting festival and 1 appa padi (rice cake) to be offered on the day of Kartikai-festival; thus in total 4 appa padi (rice cake). It enumerates the requirements for the preparation of 2 dadhyodanam (curdrice) - 2 marakkal of sambaamutu (samba-rice) measured with the Malaikuniyaninjin-kal (Tirumalai temple measure), 1 nali of neyamutu (ghee), 1 uri of neyamutu (ghee) for frying the kariamutu (vegetables), 8 nali of tayiramutu (curd), kariamutu (vegetables), for various pachadi (sauces), 2 palam of sukku (dry ginger), 2 palam of manjal (turmeric powder), 1 alakku of kadugu (mustard), ½ solagai of ela (cardamom), 10 elumichampazham (lime fruits), 1 uri of uppuamutu (salt) and ½ solagai of miḷakuamutu (pepper); for the 1 dadhyoddanam (curdrice) -1 marakkal of sambaamutu (samba-rice) measured with Chalukya Nardyanan-kal (Tirupati temple measure), 1 uri of neyamutu (ghee), 4 nali of tayiramutu (curd), kariamutu (vegetables), various pachadi (sauces), 1 palam of sukku (dry ginger), 1 palam of manjal (turmeric powder), 1 uri of kadugu (mustard), ¼ solagai of ela (cardamom), 1 alakku of uppuamutu (salt), 5 elumichampazham (lime fruits), cumin seeds and fenu-greek; for the 4 appa-padi - 8 marakkal of amutupadi (rice), 8 nali of neyamutu (ghee), 400 palam of vellam (jiggery) and 1 uri of miḷakuamutu (pepper); and for distribution in Asthanams- 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves) and 4 palam of chandhanam (sandal paste). The half portion of the 1/4th of the prasadam will be offered to the 12 nirvaham of the sthanattar, the second half will be offered to the Nambimar and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the south wall (inner side) of the pindi-room in the second Prakara of Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday with the star of Rohini, being the 2nd lunar day of the dark fortnight of the Vrischika month in the Isvara year, corresponding to the illustrious Saka year 1439. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Obalayyan (Ahobalayyan) who was the son of Kandanavolukka Raja Obhayyan. It mentions that the Sri Bhandaram (temple treasury) is bound to supply articles for the preparartion of 1 tirupponakam (boiled rice), 8 appa padi (rice cake) with the 1860 nar-panam obtained from the villagers to propitiate Sri Venkatesa daily while seated on the Seshavahanam during the 8 Brahmotsavam and 1 appa padi (rice cake) on the day of Manna-samudram-village festival. The articles for the preparation of the prasadam include 1 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 alakku of neyamutu (ghee), 1 alakku of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables),tayiramutu (curd) and for the preparation of 9 appa padi (rice cake): 18 marakkal of amutupadi (rice), 18 nali of neyamutu (ghee), 1,800 palam of cakkaraiamutu (sugar), 1 ulakku of miḷakuamutu (pepper), 9 palam of chandhanam (sandal paste), 450 aṭaikkāyamutu (areca nut) and 900 ilaiyamutu (betel leaves). The 1/4th portion of the prasadam will be offered to the donor for cultivating the flower garden. From the appa-padi, 1/4th portion will be offered to the donor, half to the 12 nirvaham of the sthanattar, second half will be offered to the Nambimar and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the east wall (inner side) north of first gopuram in the first prakara of Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday with the star of Rohini, being the 2nd lunar day of the dark fortnight of the Vrischika month in the Isvara year, corresponding to the illustrious Saka year 1439. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Kuppa Venkatattarasa and Siddhayyan. It mentions about the utilisation of the 230 nar-panam for cultivating 1 vatti and 4 marakkal of amutupadi (rice), 5 marakkal of payaṟṟamutu (green gram), 1 nali of miḷakuamutu (pepper), 60 nali of neyamutu (ghee), 1600 palam of vellam (jaggery) for the preparation of 43 tirupponakam (boiled rice) that includes: 4 paruppuviyal (dal with vegetables) to be offered to Sri Venkatesa on the day of Nurrandadi-Sirappu, occurring in the Adhyayanotsavam festival, 13 tirupponakam (boiled rice) to be offered to Sri Govindarajan on the 13 days of the star Anuradha, occurring in a year, 1 appa padi (rice cake) as the ubhaiyam of Errappa Gavindaddsan Muttan on the 6th festival day to Tillai Govindarajan, 1 tirupponakam (boiled rice), 2 sidai-padi (rice and dal balls) to be offered on the 2nd and 6th festival days of the Vaikasi-Brahmotsavam, 1 atirasappaṭi (sweet preparation made with rice and jaggery) as the ubhaiyam of Sri Varahan and Venkatattarasu. The prasadam will be distributed accordingly along with 1,200 aṭaikkāyamutu (areca nut) and 2,400 ilaiyamutu (betel leaves). This charity shall continue to be extant throughout the succession of your heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the north wall of the melam-room in the first prakara of Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star of Pusam (Pushya), being the 3rd lunar day of the dark fortnight of the Dhanus month in the Isvara year, corresponding to the illustrious Saka year 1439. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Talilapaakkam Tirumalaiyyangar, the son of Annamaiyyangar of Bhardvaja-gotra and Asvalayana-sutra. It mentions about the utilisation of 1500 nar-panam for cultivating 1 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) for preparing 1 tirupponakam (boiled rice) to propitiate Sri Venkatesa daily. The portion of 1 nali prasadam will be offered to the donor, 1 ulakku to the 12 nirvaham of the sthanattar, 1 ulakku to the Nambimar, 1 uri of prasadam to Tirumalaiyyangar and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the west wall of the third prakara of Tirumalai Temple.
Description: This fragmentary inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the unknown date in the dark fortnight of the Dhanus month in the Isvara year, corresponding to the illustrious Saka year 1439. It reveals details for preparation of the 6 vagai-padi that includes appa padi (rice cake), iddali padi (rice cake), 5 tirukkanamadai (sweet preparation), tiruvolakkam (boiled rice), and nayaka-taligai (boiled rice) as the prasadam for propitiating Sri Venkatesa in Tirumamani-mantapam while reciting and Sahasra-namarchana Veda-parayanam (worship by 1008 appellations) during the Brahmotsavam. It also specifies about the articles required for preparing the 6 vagai-padi that include 1 ulakku of tayiramutu (curd), 2 nali of panchataarai (refined sugar), ilai (betel leaves), 1 paakai (bali) and dakshina (cash offering) for the panchahavis; tenkay (coconuts) , panchataarai (refined sugar), 5 palam of chandanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) for prasadam, along with hasta-matrai, karna-matrai (ornaments), pancha-sayanam (cushion bed) and dakshina for the Acharya (priest). The two and half portion of the prasadam will be offered to the donor and the rest will be distributed at the time of forenoon sandhi.
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Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star of Svaati, being the 10th lunar day of the dark fortnight of the Tula month in the Bahudhanya year, corresponding to the illustrious Saka year 1440. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ekkadi Timmamman, the daughter of Nalla Gangaman, for the merit of Sri Vira Krishnaraya Maharaya, entitled Sriman Maharajadhiraja, Rajaparamesvara and Sri Virapratapa. It mentions about the utilisation of 1500 nar-panam for cultivating and producing 1 nali of neyamutu (ghee), 1 uri of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) for preparing 1 tirupponakam (boiled rice) to propitiate Sri Venkatesa daily. The 1 nali of the prasadam will be offered to the Vaikunta-Dikshitar, son of Kanjana-Bhattar of Harita-gotra, Asvalayana-satra residing at Takkalur and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star of Uttaraashadha, being the 7th lunar day of the bright fortnight of the Tula month in the Bahudhanya year, corresponding to the illustrious Saka year 1440. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvenkatayyan, the son of Sillejja-Bhasava Nayakkan and the disciple of Ramanuja Jiyar. It mentions about the utilisation of 1500 nar-panam for cultivating 1 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 ulakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) for preparing 1 tirupponakam (boiled rice) to propitiate Sri Venkatesa daily. The half portion of the prasadam will be offered to the 12 nirvaham of the sthanattar, second half will be offered to the Nambimar and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the shrine of Sri Varadarajasvami in the first prakara of Tirumalai Temple
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday with the star of Satayam (Satabhishak), being the 10th lunar day of the bright fortnight of the Tula month in the Bahudhanya year, corresponding to the illustrious Saka year 1440. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Bahur Mallarasayyar, the son of Nagarasar. It mentions about the utilisation of the 360 nar-panam for cultivating 12 marakkal of amutupadi (rice), 12 nali of ellu (sesame), 24 nali of neyamutu (ghee), 6 visai of cakkaraiamutu (sugar), 600 aṭaikkāyamutu (areca nut), 1,200 ilaiyamutu (betel leaves) and 60 panam as the jivitam (salary) for the cultivators. The above mentioned articles will be used for the preparation of 12 sidai padi among which: 8 sidai padi is to be offered to Malaikiniyaninra-Perumal (processional deity of Sri Venkatesa) while seated in the mantapam in the flower garden on all 7th day of the 8 Brahmotsavam celebrated for Sri Venkatesa; 1 sidai padi to be offered at Tirumalai mantapam while returning from Gaurakkuli-vasantan-festival, occurring on the next day of the floating festival; 2 sidai padi to be offered in front of the Saalai (temple store) to Sri Govindarajan abiding in Tirupati on all 7th day of the 2 Brahmotsavam and 1 sidai padi to be offered on the day of Masi-Makham festival as the ubhaiyam. The half portion of the prasadam will be offered to the donor, second half will be offered to the Nambimar and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of your heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star of Anusham (Anuradha), being the 3rd lunar day of the dark fortnight of the Mesha month in the Pramadi year, corresponding to the illustrious Saka year 1441. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Rayasam Kondamarasayyar who was the son of Timmarasayyangar of Bharadvaja-gotra, Asvalayana-sutra and Riksakha. It also mentions that the Mulumbundi village situated in Nellursirmai, Udayagiri province is bound to supply the articles to prepare the 16 tirupponakam, 1 appa-padi and 1 tirukkanaamadai for propitiating Sri Venkatesa daily. The articles include: 10 marakkal of amutupadi (rice) measured with Malaikuniyaninran-kal (Tirumalai-temple measurement), 2 nali of payaṟṟamutu (green gram), 6 nali and 1 uri of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), 1 ulakku and 1 uri of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd). The quarter portion of the prasadam, appam and akkali will be offered to the donor and the rest will be distributed at the time of forenoon sandhi.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star of Anusham (Anuradha), being the 3rd lunar day of the dark fortnight of the Mesha month in the Pramadi year, corresponding to the illustrious Saka year 1441. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Rayasam Kondamarasayyar who was the son of Timmarasayyangar of Bharadvaja-gotra, Asvalayana-sutra and Riksakha. It also mentions that the Mulumbundi village situated in Nellursirmai, Udayagiri province is bound to supply the articles to prepare the 16 tirupponakam, 1 appa-padi and 1 tirukkanaamadai for propitiating Sri Venkatesa daily. The articles include: 10 marakkal of amutupadi (rice) measured with Malaikuniyaninran-kal (Tirumalai-temple measurement), 2 nali of payaṟṟamutu (green gram), 6 nali and 1 uri of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), 1 ulakku and 1 uri of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd). The quarter portion of the prasadam, appam and akkali will be offered to the donor and the rest will be distributed at the time of forenoon sandhi.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star of Anusham (Anuradha), being the 3rd lunar day of the dark fortnight of the Mesha month in the Pramadi year, corresponding to the illustrious Saka year 1441. It specifies that the Trustees of Tirumalai registered this document on a stone in favour of Rayasam Kondamarasayyar who was the son of Timmarasayyangar of Bharadvaja-gotra, Asvalayana-sutra and Riksakha. It also mentions that the Mulumbundi village situated in Nellursirmai, Udayagiri province is bound to supply the articles to prepare the 16 tirupponakam, 1 appa-padi and 1 tirukkanaamadai for propitiating Sri Venkatesa daily. The articles include: 10 marakkal of amutupadi (rice) measured with Malaikuniyaninran-kal (Tirumalai-temple measurement), 2 nali of payaṟṟamutu (green gram), 6 nali and 1 uri of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), 1 ulakku and 1 uri of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd). The quarter portion of the prasadam, appam and akkali will be offered to the donor and the rest will be distributed at the time of forenoon sandhi.
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prakara in Tirumalai Temple.
Description: This fragmentary inscription bears the date of a Monday combined with the star of Mula, being the 2nd lunar day of the dark fortnight of the Rishabha month in the Pramathi year, corresponding to the illustrious Saka year 1441. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Adaippam Bhaiyappa-Nayakar, the son of Timmappa Nayakar of Kasyapa-gotra. It mentions about the 6 tirupponakam (boiled rice) to be offered daily to Tiruvenkatamudaiyan at the Kalani mantapam as the ubhaiyam of Krishnaraya Maharayar and Timma Nayakar.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star of Satabhishak, being the 11th lunar day of the bright fortnight of the Tula month in the Pramathi year, corresponding to the illustrious Saka year 1441. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Lakku Nayakkar, the son of Nagu Nayakkar and one of the residents of Nayaka-pali village. It mentions about the utilisation of nar-panam of 1500 paid into the Shri-Bhandaram to produce 1 marakkal of amutupadi (rice) measured with the Malaikuniyaningan-kal (Tirumalai temple measure), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) for preparing 1 tirupponakam (boiled rice) to propitiate Sri Venkatesa daily. The half portion of the prasadam will be offered to the donor and the 12 nirvaham of the sthanattar, second half will be offered to the Nambimar and the rest will be distributed at the time of forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, this inscription bears the date of a Sunday with the star of Makha, being the 5th lunar day of the dark fortnight of the Dhanus month (Margali) in the Pramathi year, corresponding to the illustrious Saka year 1441. It specifies that the Trustees of Tirumalai registered this silasasanam in favour of Kuppa Venkatattarasu and Venkatatturaivar Siddhaiyyan. It mentions about the utilisation of 150 nar-panam paid into the Shri-Bhandaram to produce 1 nayaka-taligai (boiled rice), 8 paruppuviyal (boiled pulses) and 1 sidai-padi (rice balls) with 1 vatti and 1 marakkal of amutupadi (rice), 2 marakkal of paruppamutu (split pulse), 1 marakkal of elparuppu (brushed sesame), 1 alakku of milagamutu (pepper), 10 nali of neyamutu (ghee), 140 palam of cakkaraiamutu (jaggery), 80 palam of panchathaarai (refined sugar), kariamutu (vegetables), tayiramutu (curd), uppuamutu (salt) along with 50 attaikaiamutu (areca-nuts) and 100 ilaiamutu (betel leaves) for distribution during Asthanam to propitiate Sri Venkatesa during festival days. 8 sidai-padi (rice balls), 2 ½ nayaka-taligai (boiled rice) and 1 parappuviyal (boiled pulses) should be offered to the donor, 1 sidai-padi (rice balls) to Kumara Tatayyangar, 2 sidai and 2 nali of prasadam to Tiruvenkatattuninran matham, 2 sidai to Tiruninra-ur-udaiyar (temple accountants) and 1 paruppuviyal-prasadam to the Srivaishnavas (chanting the iyal) during Narrandadi-sirappu and the rest of the prasadam shall be distributed during the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star of Pushyam, being the 10th lunar day of the dark fortnight of the Vrischika month in the Vikrama year, corresponding to the Salivahana Saka year 1442. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kandadai Madhavayyaagar, the disciple of Kandadai Ramanujayyangar. It mentions about his generous grant of lands and a village named Tirumaladevipuram whose harvest will be used for the preparation 3 tiruvolakkam (boiled rice), 1 tiruppavadai (sweet preparation), 173 tirupponakam (boiled rice), 1 tirukkanamadai-tiruvolakkam (sweet preparation), 1 nayaka-taligai (boiled rice), 13 appa-padi (rice cake), 16 atirasa-padi (sweet preparation), 2 godhi-padi (Okkorai-padi)(wheat preparation), 2 vadai-padi (fritters), 5 sukhiyan-padi (sweet preparation), 1 iddali-padi (rice cake), 1 sidai-padi (rice balls)and 2 dosai-padi (rice pancakes), in all 43 vagai-padi, 4 pots of panakam (sweetened drink), flattened rice, 5 marakkal of amutupadi (rice) for matrai, and 19 vagai to propitiate Sri Venkatesa at Tirumalai and 1 appa-padi (rice cake), 1 atirasa-padi (sweet preparation),1 godhi-padi (wheat preparation) , 1 vadai-padi (fritters), 1 sukhiyan-padi (sweet preparation), 1 iddali-padi (rice cake) and 4 sidai-padi (rice balls), in all 10 vagai-padi, 2 pots of panakam (sweetened drink), aval (flattened rice), teṅkāy (coconut), sugar-canes, flowers to propitiate Sri Govindarajan in Tirupati, 19 vatti and 8 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 14 marakkal of aval (flattened rice), 4 marakkal of godhumai (wheat), 9 marakkal of ulunthu (black gram), 1 vatti and 6 marakkal of payaṟṟamutu (green gram), 8 marakkal of elamutu (sesame), 3 nali of miḷakuamutu (pepper), 1 marakkal of kaduguamutu (mustard), 2 nali of seeragam (cumin), 1 nali of ela (cardamom), 339 nali of neyamutu (ghee), 1 measure of vennaiamutu (butter), 64 visai of cakkaraiamutu (sugar), 6 visai of panchathaarai (refined sugar), uppuamutu (salt), kariamutu (vegetables), paalamutu (milk), tayiramutu (curd), fruits, 1200 teṅkāy (coconut), 200 iḷaṉir (tender coconut), 200 karumbu (sugar-canes), 10 palāppaḻa (jack fruit) along with 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) with 10 panam for distribution in each Asthanam. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star Visakha, being the 13th lunar day of the dark fortnight of the Vrischika month in the Vishu year, corresponding to the Salivahana Saka year 1443. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvenkatamudaiyan, son of Somai Appar residing at Devakkapuram. It mentions about the utilisation of 240 nar-panam paid into the Shri Bhandaram for the preparation of 30 tirupponakam (boiled rice) with 1 vatti and 10 marakkal of amutupadi (rice) measured with Tirumalai temple measure, 3 nali and 3 ulakku of payarramutu (green gram), 3 nali and 3 ulakku of neyamutu (ghee), uppuamutu (salt), milaguamutu (pepper), kariamutu (vegetables), tayiramutu (curd) and cakkaraiamutu (sugar) to propitiate Sri Venkatesa and 30 tirupponakam (boiled rice) with 1 vatti and 10 marakkal of amutupadi (rice), 3 nali and 3 ulakku of neyamutu (ghee), 3 nali and 3 ulakku of payarramutu (green gram), uppuamutu (salt), milaguamutu (pepper), kariamutu (vegetables), tayiramutu (curd) and cakkaraiamutu (sugar) to propitiate Sri Govindarajan during the 30 days of Dhanurmasa-puja in the month of Margali. Quarter potion of the prasadam will be offered to the donor, half portion to the 12 nirvaham of sthanattar, half portion to the nambimar and the rest will be distributed during the forenoon sandhi-adaipu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) of the shrine of Sri Varadarajasvami in the first prakara of Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star Mala, being the 2nd lunar day of the bright fortnight of the Vrischika month in the Vishu year, corresponding to the illustrious Saka year 1443. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of officers of Gajapatiraya: Subuddhi Ramadasar, the son of Sankaradasar and Ambikamudusila, the son of Bhimayar. It mentions about the utilisation of incomes from the villages- Tandalam and Tadapalam for the preparation of 3 tirupponakam (boiled rice) (2 tirupponakam to be presented in the name of Subuddhi Ramadasar and 1 tirupponakam in the name of Ambikamudusila) with 3 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 ulakku and 1 alakku of neyamutu (ghee), 1 ulakku and 1 alakka of payyaramutu (green gram), uppuamutu (salt), milaguamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) along with 1 uri of neyamutu (ghee) for the two lights to propitiate Sri Venkatesa daily. The prasadam will be shared among the Managers of Ramanujakutam, the two donors and the remaining portion will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall (outer side) of the kitchen in the first prakara of Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, with the star Aslesha, being the 13th lunar day of the dark fortnight in the Vishu year, corresponding to the Salivahana Saka year 1443. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Attavanai Bhasavarasar, the son of Attavanai Bhasavara of Kaudinya gotra and Asvalayana sutra. It mentions about the utilisation of 6100 nar-panam paid into the Shri-Bhandaram for the preparation of 1 bhetanikai (a kind of sweet cake) with 1 marakkal and 2 nali of ulunthu (black gram) measured with the Tirupati temple measure, 2 nali of godhumai (wheat), 8 nali of neyamutu (ghee) and 1 alakku of seerakam (cumin) to propitiate Sri Venkatesa daily. The first half of the prasadam will be offered to the 12 nirvaham of sthanattar, second half to the Nambimar and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) north of the first gopuram in the second prakara of Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star of Punarvasu, being the 12th lunar day of the bright fortnight of the Mina month in the Vishu year, corresponding to the illustrious Saka year 1443. It specifies that the Trustees of Tirumalai have executed this record on stone in favour of Yagna- Narayana Dikshitar, the son of Rangadikshitar of Jamadagnya Vatsa gotra. It mentions about the utilisation of 1850 nar-panam paid into the Shri-Bhandaram to produce 3 vatti and 14 marakkal of amutupadi (rice), 181 nali of neyamutu (ghee), 4 nali, 1 ulakku and 1 alakku of milaguamutu (pepper) and cakkaraiamutu (sugar) for the preparation of 37 atirasa-padi to propitiate Sri Venkatesa on specific days. The prasadam will be shared with the donors and the remaining will be distributed during the early hours. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star Asvini, being the 7th lunar day of the bright fortnight of the Makara month in the Subanu year, corresponding to the illustrious Saka year 1445. It mentions about the grants of 6 villages made to Srimat Paramahamsaparivrajakacharya by Krishnaraya Maharaya. The matams constructed in these villages are bound to receive the prasadams of 2 akkalimandai, 26 appam, 26 atirasam, 1 ½ palam of chandanam (sandalwood paste), 75 paaku (areca-nuts) and 150 vetrilai (betel leaves) for distribution daily after propitiating Sri Venkatesa. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star of Asvini, being the 12th lunar day of the bright fortnight of the Vrischika month in the Tarana year, corresponding to the illustrious Saka year 1446. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Vyasa-tirtha Sripada Udaiyar, entitled Srimat - paramahamsa - parivrajakacharya, Padavikya - pramanagiiya, Durvadigarva -sarvasvipahara, Srimat - Vaishnava - Siddhanta - pratishyhapana-charya and Sakala-vidvajjana-manah-padmavana-saupastika. It mentions about the nar-panam of 14000 paid into the Shri Bhandaram for preparing 354 appa-padi to propitiate Sri Govindarajan every year on festival days. The villages of Siyalapandur and Pasuvasam are bound to supply: 222 appa padi (rice cake) prepared with 22 vatti and 4 marakkal of amutupadi (rice) measured with the Malaikuniyaningin-kal (Tirumalai temple measure), 666 nali of neyamutu (ghee), 22200 palam of cakkaraiamutu (sugar) and 27 nali of miḷakuamutu (pepper); 222 palam of chandhanam (sandal paste), 11110 aṭaikkāyamutu (areca nut) and 22200 ilaiyamutu (betel leaves) for distribution at the mantapam to propitiate Sri Venkatesa and Malaikuniyaninga-Perumal; and 132 appa padi (rice cake) prepared with 13 vatti and 4 marakkal of amutupadi (rice) measured with the Chalukya-Naradyanan-kal (Tirupati temple measure), 396 nali of neyamutu (ghee), 13209 palam of cakkaraiamutu (sugar) and 16 nali and 1 uri of miḷakuamutu (pepper); 132 palam of chandhanam (sandal paste), 6600 aṭaikkāyamutu (areca nut) and 13200 ilaiyamutu (betel leaves); and 8 tirupponakam (boiled rice) prepared with 8 marakkal of amutupadi (rice) measured with the Tirupati temple measure, 1 alakku of neyamutu (ghee), 1 uri of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd); 1 palam of chandhanam (sandal paste), 20 aṭaikkāyamutu (areca nut) and 40 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan daily. The prasadam will be shared among the donors and villagers. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side). North of Padikavali Gopuram in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star Asvini, being the 7th lunar day of the bright fortnight of the Makara month in the Subanu year, corresponding to the illustrious Saka year 1445. It mentions about the grants of 6 villages made to Srimat Paramahamsaparivrajakacharya by Krishnaraya Maharaya. The matams constructed in these villages are bound to receive the prasadams of 2 akkalimandai, 26 appam, 26 atirasam, 1 ½ palam of chandanam (sandalwood paste), 75 paaku (areca-nuts) and 150 vetrilai (betel leaves) for distribution daily after propitiating Sri Venkatesa. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure
Resource Type:
Source Location: This inscription is engraved the west wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star Asvini, being the 5th lunar day of the dark fortnight of the Simha month in the Sarvajit year, corresponding to the illustrious Saka year 1449. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Saranu-settiyar, son of PeriyaPengandai-setti of Vannakka-gotra. It mentions about the utilisation of nar-panam of 3700 paid into the Shri-Bhandaram for the preparation of 365 tilana-tirupponakam (boiled rice) with 18 vatti and 5 marakkal of amutupadi (rice), 91 nali and 1 ulakku of neyamutu (ghee), 91 visai and 10 palam of cakkaraiamutu (sugar) and 1 vatti, 11 marakkal and 1 nali of ellu (sesame); 8 sidai-padi (rice balls) with 4 marakkal of amutupadi (rice), 4 marakkal of payaṟṟamutu (pulses), 27 nali of neyamutu (ghee) and 4 visai of cakkaraiamutu (sugar); 400 aṭaikkāyamutu (areca nut), 800 ilaiyamutu (betel leaves) and 8 palam of chandhanam (sandal paste)for distribution; 30 tirupponakam (boiled rice) with 1 vatti and to marakkal of amutupadi (rice) and 120 nali of neyamutu (ghee) and 1 rekha-pon (gold coin) for conducting the Sahasranamaarchana; 2 sidai-padi (rice balls), 2 dosai-padi (rice crepes), 1 godhi-padi (wheat preparation), 1 vadaipadi (fritters), atirasappadi (sweet preparation) with 6 marakkal of amutupadi (rice) measured with the Tirupati temple measure, 3 marakkal of ulunthu (black gram), 15 nali of neyamutu (ghee), 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves) and 10 palam of chandhanam (sandal paste) for distribution during Asthanam to propitiate Sri Venkatesa and Sri Govindarajan on festival days. The prasadam will be shared among the donor, the 12 nirvaham of the sthanattar, the Nambimar and the rest will be distributed at the time of early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north and south higher base (inner side left side) of the padikavali gopuram in Tirupati Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star Pushyam, being the 10th lunar day of the dark fortnight of the Kanya month in the year Sarvajit, corresponding to the illustrious Saka year 1449. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriramayyan, the son of Vélaikkadaindadasar alias Annavaiyar Anantayyan. It mentions about the utilisation of nar-panam of 300 paid into the Shri-Bhandaram for the preparation of 25 dosai-padi (rice crepes) with 1 vatti and 5 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 vatti and 5 marakkal of ulunthu (black gram), 40 nali of neyamutu (ghee), 1 marakkal and 1 nali of tayiramutu (curd), 1250 aṭaikkāyamutu (areca nut), 2,500 ilaiyamutu (betel leaves) and 25 palam of chandhanam (sandal paste) for distribution to propitiate Malaikuniyaninya-Perumal and Sri Krishna on festival days. The prasadam will be offered to the donor and the will be distributed at the time of forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday combined with the star of Asvini, being the 10th lunar day of the dark fortnight of the Karkataka month in the Sarvajit year, corresponding to the illustrious Saka year 1449. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Koyil-Kelvi Ramanuja Jiyar. It mentions about the utilisation of nar-panam of 850 paid into the Shri-Bhandaram for the preparation of 10 dadhyodanam (curdrice), 12 tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 sidai-padi (rice balls), and with 1 vatti and 18 marakkal of amutupadi (rice), 12 nali of neyamutu (ghee), 6 marakkal of payaṟṟamutu (green gram) and 300 palam of cakkaraiamutu (sugar), 400 aṭaikkāyamutu (areca nut), 800 ilaiyamutu (betel leaves) and 8 palam of chandhanam (sandal paste) for distribution; 8 dosai-padi (rice crepes) with 8 marakkal of amutupadi (rice), 2 marakkal of payaṟṟamutu (pulses), 8 marakkal of ulunthu (black gram), 3 nali of ellu (sesame), 3 nali, 1 uri and 1 alakku of neyamutu (ghee), 330 palam of cakkaraiamutu (sugar), 5 nali of payaṟṟamutu (green gram), 1 uri of miḷakuamutu (pepper), 2 nali of uppuamutu (salt), 1 marakkal of tayiramutu (curd) and kariamutu (vegetables), 500 aṭaikkāyamutu (areca nut), 1,000 ilaiyamutu (betel leaves) and 10 palam of chandhanam (sandal paste) for distribution; 1 tiruvolakkam (boiled rice), 30 tiruppalli-eluchchi tirupponakam (boiled rice) and 1 Kartikai-padi with 3 vatti of amutupadi (rice) measured with the Tirupati temple measure, 15 nali, 1 uri and 1 alakku of neyamutu (ghee), 8 marakkal, 3 nali and 1 ulakku of payaṟṟamutu (pulses), 1 uri and 1 alakku of miḷakuamutu (pepper), 440 palam of cakkaraiamutu (sugar), 1 alakku of seeragam (cumin); 350 aṭaikkāyamutu (areca nut), 700 ilaiyamutu (betel leaves) and 7 nali of ennai (oil) for the lights in the mantapam to propitiate Sri Govindapperumal and Tirumangai-Alvar on festival days. The prasadam will be shared among the donors, trustees and all the villagers. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north and west neck (gala) of the higher base (inner side) of the padikavali gopuram in Tirumalai Temple
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star Asvini, being the 1st lunar day of the bright fortnight of the Rishabha month in the Sarvadhari year, corresponding to the illustrious Saka year 1450. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Pavula Mannappayar. It mentions about the utilisation of nar-panam of 3000 paid into the Shri-Bhandaram to produce 2 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) for preparing 2 tirupponakam to propitiate Sri Venkatesa daily. The half portion of the prasadam will be offered to the donor and the 12 nirvaham of the sthanattar, second half will be offered to the Nambimar and the rest will be distributed at the time of forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star of Uttarashadha, being the 8th lunar day of the bright fortnight of the Kanya month in the Sarvadhari year, corresponding to the illustrious Saka year 1450. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Karanikka Basavarasayyar, the son of Chandikai-Obhaladévar of Kaundinya-gotra, Asvalayanasutra and Rik-sakha. It mentions about the utilisation of nar-panam of 6640 paid into the Shri-Bhandaram to produce 4 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 uri of payaṟṟamutu (green gram), 1 uri of neyamutu (ghee), 1 nali of tayiramutu (curd), uppuamutu (salt), miḷakuamutu (pepper) and kariamutu (vegetables) for preparing 4 tirumajanappadi-tirupponakam (boiled rice), 5 palam of chandhanam (sandal paste), 1 tukkam of kasturi (musk), 2 tukkam of karpuram (refined camphor), 3 tukkam of kumkumam (saffron), and a quater of panneer (rose-water)for kalabham decoration; 1 vatti and 12 marakkal of amutupadi (rice), 8 nali, 3 ulakku and 1 alakku of neyamutu (ghee), 3 ulakku of payaṟṟamutu (green gram), 2 nali of uppuamutu (salt), 1 alakku and 1 solakai of miḷakuamutu (pepper), 160 palam of cakkaraiamutu (sugar), 6 nali of tayiramutu (curd) and kariamutu (vegetables) for preparing 1 tiruvolakkam (boiled rice); 2 marakkal of payaṟṟamutu (green gram), 1 marakkal of avalamutu (flattened rice), 2 marakkal of kadalai (bengal gram), 1 marakkal of maniparuppu (dal), 1 marakkal of elparuppu (sesame), ¼ visai of panchathaarai (refined sugar) for preparing 1 tiruppanyaram (vadai paruppu); 50 teṅkāy (coconut), 203 karumpu (sugarcane), 200 vāḻaippaḻam (plantain), 100 palam of cakkaraiamutu (sugar) for preparing panakam (sweetened drink); 5 palam of chandhanam (sandal paste), 600 teṅkāy (coconut), 2400 karumpu (sugarcane), 2400 vāḻaippaḻam (plantain), 2400 aṭaikkāyamutu (areca nut), and 4800 ilaiyamutu (betel leaves) for distribution in on 12 full moon days in every year to propitiate Malaikuniyaninra Perumal. The prasadam will be shared among the donor, the 12 nirvaham of the sthanattar, the Nambimar and the rest will be distributed at the time of early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the east wall (inner side) north of padikavali gopuram in Tirumalai Temple.
Description: This fragmentary inscription bears the date of the Sarvadhari year, corresponding to the illustrious Saka year 1450. The Sthanattar of Tirumalai executed this silasasanam in favour of Perumal residing at Neduigunzam. It mentions about the utilisation of nar-panam of 1500 for producing 1 tirupponakam (boiled rice) with neyamutu (ghee), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa daily. The prasadam will be given to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the west wall of Melam-room in the first prakara of Tirumalai Temple.
Description: This fragmentary inscription belongs to the King Sri Krishna Devaraya of Vijayanagara Empire. It mentions that 1 tirupponakam (boiled rice) prepared with 1 uri and 1 alakku of payaṟṟamutu (green gram), 1 alakku of neyamutu (ghee) and 1 palam of chandhanam (sandal paste) is to be offered to Sri Venkatesa.
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Source Location: This inscription is engraved on the north base (outer side) of the Padikavali gopuram in Tirumalai Temple.
Description: This fragmentary inscription belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about the utilisation of 120 varahan (gold coins) deposited into the Shri Bhandaram for the preparation of 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 alakku of payaṟṟamutu (green gram), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa daily.
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Source Location: This inscription is engraved on the east wall (inner-side) north of padikavali gopuram in Tirumalai Temple.
Description: This fragmentary inscription belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about the utilisation of 700 nar-panam for the preparation of tirupponakam (boiled rice) with miḷakuamutu (pepper), kariamutu (vegetables) and amutupadi (rice) to be offered to Tirukkodi-Ajvan during the 8 Brahmostsavam.
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Source Location: This inscription is engraved on the east wall (inner-side) north of padikavali gopuram Tirumalai Temple.
Description: This fragmentary inscription belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about the utilisation of 700 nar-panam for the preparation of tirupponakam (boiled rice) with miḷakuamutu (pepper), kariamutu (vegetables) and amutupadi (rice) to be offered to Tirukkodi-Ajvan during the 8 Brahmostsavam.
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Source Location: This inscription is engraved on the east wall (inner side) south of first gopuram of the first prakara in Tirumalai Temple.
Description: This fragmentary inscription belongs to the Reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about preparation of 1 tiruvolakkam (boiled rice) with the articles supplied from Shri-Bhandaram to propitiate Sri Venkatesa, Sri Govindarajan on the occasion of Nurrandi-sirappu festival.
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Source Location: This inscription is engraved on the east wall (inner side) to the south of first gopuram of the first prakara in Tirumalai Temple.
Description: This inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star Pushyam, being the 10th lunar day of the dark fortnight of the Kanya month in the year Sarvajit, corresponding to the illustrious Saka year 1449. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriramayyan, the son of Vélaikkadaindadasar alias Annavaiyar Anantayyan. It mentions about the utilisation of nar-panam of 300 paid into the Shri-Bhandaram for the preparation of 25 dosai-padi (rice crepes) with 1 vatti and 5 marakkal of amutupadi (rice) measured with the Tirumalai temple measure, 1 vatti and 5 marakkal of ulunthu (black gram), 40 nali of neyamutu (ghee), 1 marakkal and 1 nali of tayiramutu (curd), 1250 aṭaikkāyamutu (areca nut), 2,500 ilaiyamutu (betel leaves) and 25 palam of chandhanam (sandal paste) for distribution to propitiate Malaikuniyaninya-Perumal and Sri Krishna on festival days. The prasadam will be offered to the donor and the will be distributed at the time of forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the north wall (outer side) of the kitchen in the first prakara of Tirumalai Temple.
Description: This fragmentary inscription belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about the 11 tirupponakam (boiled rice), amutupadi (rice) and chandhanapadi (sandal) to be offered in the matham during every 5th festival day. This charity was made for the welfare.
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Source Location: This inscription is engraved on the east wall (inner side) south of Padikavali gopuram in Tirumalai Temple
Description: This fragmentary inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas belongs to the reign of King Sri Krishna Devaraya. It mentions that the sub-district Ambattur in Vali-nadu belonging to Tiruvenkatakottam is subjected to gold tax and grain tax and is supposed to offer 2 nali of prasadam and 6 sidai (rice balls) during the monthly festivals of the temple. This prasadam shall be shared among Paramésvaramangalamudaiyan, SriVaishnavas and the rest will be distributed during the early hours.
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Source Location: This inscription is engraved from a slab now preserved on a platform in Tirumalai Temple.
Description: This fragmentary inscription belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about the utilisation of 4 rekahi-pon (gold coins) paid into the Shri-Bhandaram by Timmayyan for the production of 1 atirasappaṭi (sweet preparation) with 2 baskets of vellam (jaggery), 30 pots of ennai (oil), 50 teṅkāy (coconut) and 20 visai of vellam (jaggery) to be offered to Sri Venkatesa.
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Source Location: This inscription is engraved from a slab now preserved on a platform in Tirumalai Temple.
Description: This fragmentary inscription belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about the utilisation of 60 rekhai-pon and 8 panam: 2 panam for 1 nali of ney (ghee), 20 palam of cakkarai (sugar); 3 panam for 3650 aṭaikkāyamutu (areca nut), 7300 ilaiyamutu (betel leaves), 45 ½ Vinai or rose-water, 1 rekhai-pon (gold coin) and 4 panam for 1 weight of (musk) and 6 rekhai-pon 4 panam for flowers for conducting snapana-tirumanjanam in every year.
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Source Location: This inscription is engraved from a slab now preserved on a platform in Tirumalai Temple
Description: This fragmentary inscription belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire. It mentions about preparation of 1 iddali-padi (rice cake), appam (rice cake), sukhiyan (sweet preparation) and vadai (fritters) for the purpose of free distribution.
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Source Location: This inscription is engraved on the north wall (outer side) of Inamahal in the second prakara of Tirumalai Temple.
Description: This fragmentary inscription written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas belongs to the reign of King Sri Krishna Devaraya of Vijayanagara Empire mentions about 2 prasadam which the donor is entitled to receive.
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Source Location: This inscription is engraved on the west wall of the second prākāra in tirumalai temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Revati, being the 3rd lunar day of the dark fortnight of the Mesha month in the Vikriti year, corresponding to the Salivahana Saka year 1452. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kumara Ramanujayyangar. It mentions about the utilisation of nar-panam of 8770 paid into the Shri-Bhandaram to produce 100 tirupponakam (boiled rice), 6 appa padi (rice cake), 9 atirasappaṭi (sweet preparation made with rice and jaggery), 9 sukhiyan-padi (sweet preparation) and panakam (sweetened drink) with 6 vatti and 16 marakkal of amutupadi (rice), 9 marakkal and 1 uri of payaṟṟamutu (green gram), 66 nali and 1 uri of neyamutu (ghee), 3 nali and 1 alakku of ennai (oil), 2640 palam of cakkaraiamutu (sugar), 2 nali of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables), and tayiramutu (curd); 28 appa padi (rice cake), 15 atirasappaṭi (sweet preparation made with rice and jaggery) and 160 dosai-padi (rice crepes) with 13 vatti of amutupadi (rice), 4 vatti of ulunthu (black gram), 230 nali of neyamutu (ghee), 5400 palam of cakkaraiamutu (sugar), 4 nali and 1 alakku of miḷakuamutu (pepper); 100 tirupponakam (boiled rice) with 5 vatti of amutupadi (rice), 12 nali and 1 uri of neyamutu (ghee), 12 marakkal, 2 nali and 1 uri of payaṟṟamutu (green gram), salt, miḷakuamutu (pepper) and tayiramutu (curd); 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 sukhiyan-padi (sweet preparation) and 1 dosai-padi (rice crepes) with 6 marakkal of amutupadi (rice), 2 marakkal and 2 nali of ulunthu (black gram), 2 marakkal of godhi (wheat) , 2 marakkal of payaṟṟamutu (green gram), palam of cakkaraiamutu (sugar), 1 uri and 1 alakku of neyamutu (ghee) along with 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 1 palam of chandhanam (sandal paste), 200 karumpu (sugarcane), 200 iḷaṉir (tender coconut), 50 teṅkāy (coconut), 200 vāḻaippaḻam (plantains), 200 baskets, 1 marakkal of avalamutu (flattened rice), 4 marakkal of payaṟṟamutu (green gram), 100 palam of sugar for panakam (sweetened drink) to propitiate Sri Venkatesa during different festival days. The quarter portion of the prasadam will be offered to the donor and the Dharmakarta of the Ramanujakutams established both at Tirumalai and in Tirupati and the rest will be distributed during the early hours. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the east wall (inner side) south of first gōpuram in the second prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Visakha, being the 14th lunar day of the bright fortnight of the Rishabha (Vaikasi) month in the Vikriti year, corresponding to the Saka year 1452. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sirraiyyangar, son of Siru-Tiruvenkata-Chakravarti Ayyangar. It mentions about the utilisation of nar-panam of 400 paid into the Shri-Bhandaram to produce 10 appa padi (rice cake) with 1 vatti of amutupadi (rice), 30 nali of neyamutu (ghee), 1000 palam of cakkaraiamutu (sugar), 1 nali and 1 ulakku of miḷakuamutu (pepper), 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves) and 10 palam of chandhanam (sandal paste) for distribution to propitiate Malaikiniyaninra-Perumal on the 8th festival day during 9 Brahmotsavam and on the day of the star Mrigasirsham in every year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of the 2nd day of the Tamil month Tai in the Vikriti year, corresponding to the Salivahana Saka year 1452. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Salaipakkam Nagaiyar, the son of Mantravadi Madarasar of Kasyapagotra, Asvalayana-sutra and Riksakha. It mentions that the Muttukkur village situated in Gandikottai sirmai is bound to supply 7 marakkal of amutupadi (rice), 3 ulakku of neyamutu (ghee), 3 ulakku and 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables), tayiramutu (curd) and miḷakuamutu (pepper) for the preparation of 7 tirupponakam (boiled rice) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of the 10th day of the Tamil month Kartikai in the Khara year, corresponding to the Salivahana Saka year 1453. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Saranu Settiyar, son of Periya Pengandai-setti of Vannakka-gotra. It mentions about the utilisation of nar-panam of 1000 deposited into the Shri Bhandaram to produce 100 dosai-padi (rice crepes) with 5 vatti and 1 marakkal of amutupadi (rice), 5 vatti and 1 marakkal of ulunthu (black gram), and 25 visai of panchathaarai (refined sugar); 5000 aṭaikkāyamutu (areca nut), 10000 ilaiyamutu (betel leaves) and 100 palam of chandhanam (sandal paste) for distribution to propitiate Sri Govindapperumal on specific festival days. The first half portion of the prasadam will be offered to the nambimar and the second half to the 12 nirvaham of Stanattar and the rest will be distributed during the early time. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the south Kumuda-paṭṭai base on the south side of the first prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday with the star Asvini, being the 5th lunar day of the bright fortnight of Mina month in the Khara year, corresponding to the Salivahana Saka year 1453. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Bhandaram Tammappan, the son of Apparasar of Bharadvaja-gotra and Katyayana-sutra. It mentions about the utilisation of nar-panam of 3000 deposited into the Shri Bhandaram to produce 2 marakkal of amutupadi (rice), 1 ulakku of payaṟṟamutu (green gram), 1 uri of neyamutu (ghee), 1 uri of tayiramutu (curd), kariamutu (vegetables), miḷakuamutu (pepper) and uppuamutu (salt) for the preparation of 2 tirupponakam (boiled rice) to propitiate Tiruvenkatamudaiyan (Sri Venkatesa) daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Uttiram, being the 7th lunar day of the dark-fortnight of the Mesha month in the Nandana year, corresponding to the Salivahana Saka year 1454. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tallappakkam Tirumalai Aiyyangar, son of Annamaiyyangar of Bharadvaja-gotra, Asvalayana-sutra and Riksakha. It mentions about the utilisation of income collected from Pundi village and Sangamakkottai village situated in Merai sirmai to produce 40 tirupponakam (boiled rice) and 1 atirasappaṭi (sweet preparation made with rice and jaggery) with 2 vatti and 2 marakkal of amutupadi (rice), 9 nali of neyamutu (ghee), 1 marakkal and 2 nali of payaṟṟamutu (green gram), 3 visai of cakkaraiamutu (sugar), 1 nali and 1 alakku of miḷakuamutu (pepper), 1 marakkal of uppuamutu (salt), 2 marakkal and 2 nali of tayiramutu (curd), 2 baskets of kariamutu (vegetables), 2 palam of perfumed chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 3 sacred threads for distribution to propitiate Tiruvenkatamudaiyan (Sri Venkatesa) daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the Padma-paṭṭai of the north wall in the first prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star Uttirattadi, being the 11th lunar day of the dark-fortnight of the Rishabha month in the Nandana year, corresponding to the Salivahana Saka year 1454. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Pilaiporuttar, the son of Dvarapativelar Malaiperumal of Gopala-setti class. It mentions about the utilisation of nar-panam of 5000 to produce 1 vatti and 12 marakkal of amutupadi (rice), 1 vatti, 7 marakkal, 2 nali and 1 uri of payaṟṟamutu (green gram), 1 vatti and 12 marakkal of ulunthu (black gram), 13 marakkal of godhi (wheat), 5 marakkal, 1 ulakku and 1 alakku of neyamutu (ghee), 77½ visai of cakkaraiamutu (sugar), 6½ visai of panchathaarai (refined sugar), 3 ulakku of miḷakuamutu (pepper), 3500 aṭaikkāyamutu (areca nut), 7000 ilaiyamutu (betel leaves), 124 palam of chandhanam (sandal paste) and 13 marakkal of tayiramutu (curd) for the preparation of 4 tirumanjana padi-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 vadaipadi (fritters), 1 godhipadi (wheat preparation), 1 iddalipadi (rice cakes), 1 dosai-padi (rice crepes) and tiruppanyaram (modern vadai-paruppu) to propitiate Sri Venkatesa during different festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Satabhishak, being the 3rd lunar day of the dark-fortnight of the Kataka month in the Vijaya year, corresponding to the Salivahana Saka year 1455. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Lingasani and Tiruvenkatamanikkam, the daughters of Tippasani. It mentions about the utilisation of nar-panam of 330 to prepare 11 dosai-padi (rice crepes) with 11 marakkal of amutupadi (rice), 11 marakkal of ulunthu (black gram), 11 nali of neyamutu (ghee) and 110 palam of panchathaarai (refined sugar), 550 aṭaikkāyamutu (areca nut), 1100 ilaiyamutu (betel leaves) and 11 palam of chandhanam (sandal paste) for distribution to propitiate Sri Venkatesa on all the 7th festival days during 9 Brahmotsavam, 2 days of Mannasamudram festival and Hunting festival. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star Visakha, being the 10th lunar day of the bright-fortnight of the Karkataka month in the Vijaya year, corresponding to the Salivahana Saka year 1455. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Rayasam Ramachandra Dikshitar, the son of Nagara-Bhattar of Kasyapa gotra, Apastambasutra and Yujus Sakha. It mentions about the utilisation of income of 200 rekhai-pon collected from Tamaraipakkam village to prepare 8 tirupponakam (boiled rice) and 32 appa padi (rice cake) with 149 vatti and 4 marakkal of amutupadi (rice), 15 vatti of neyamutu (ghee), 4 vatti, 11 marakkal and 2 nali of payaṟṟamutu (green gram), 80 visai of cakkaraiamutu (sugar), 8 marakkal, 2 nali tayiramutu (curd), 1 uri of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd), 1600 aṭaikkāyamutu (areca nut), 3,200 ilaiyamutu (betel leaves) and 32 palam of chandhanam (sandal paste) for distribution to propitiate Sri Venkatesa during different festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the first prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Rohini, being the 8th lunar day of the dark-fortnight of the Simha month in the Vijaya year, corresponding to the Salivahana Saka year 1455. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Rayasam Ramachandra Dikshitar, the son of Nagara-Bhattar. It mentions about the utilisation of nar-panam of 5000 paid into the Shri Bhandaram to prepare 4 tirupponakam (boiled rice) and 13 sidai-padi (rice balls) with 73 vatti and 13 marakkal of amutupadi (rice), 13 markkal of ellparuppu (sesame), 2 vatti, 15 marakkal, 1 nali and 1 uri of neyamutu (ghee), 2 vatti, 5 marakkal, 2 nali and 1 uri of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd), 13 palam of chandhanam (sandal paste), 650 aṭaikkāyamutu (areca nut) and 1300 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east, north and west bases of a small Kumuda-paṭṭai. North of first gōpuram (outer side) in the second prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star Rohini, being the 3rd lunar day of the dark-fortnight of the Tula month in the Vijaya year, corresponding to the Salivahana Saka year 1455. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ellappa-Pillai, son of Kachchirayakkonar Piravikku Nallar Andhakalam Tirtar. It mentions about the utilisation of nar-panam of 2500 for the preparation of 365 tirupponakam (boiled rice), 12 atirasapadi (sweet preparation) and 2 dosai-padi (rice crepes) with 19 vatti and 11 marakkal of amutupadi (rice), 2 marakkal of ulunthu (black gram), 1 vatti, 3 nali, 1 uri and 1 alakku of neyamutu (ghee), 11 marakkal, 2 nali, 1 uri and 1 alakku of payaṟṟamutu (green gram), 36 visai of cakkaraiamutu (sugar), 3¼ visai of panchathaarai (refined sugar), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd); 1300 aṭaikkāyamutu (areca nut), 2600 ilaiyamutu (betel leaves), 11 palam of chandhanam (sandal paste) and 45¼ panam for distribution to propitiate Sri Venkatesa during different festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the first prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star Uttiram, being the 10th lunar day of the dark-fortnight of the Vrischika month in the Vijaya year, corresponding to the Salivahana Saka year 1455. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Narayana Settiyar, the son of Nagu-settiyar. It mentions about the utilisation of nar-panam of 21430 paid into the Shri Bhandaram for the preparation of 368 vadaipadi (fritters) with 68 marakkal of ulunthu (black gram), 13 vatti and 16 marakkal of neyamutu (ghee) and 46 visai of panchathaarai (refined sugar); 3 tiruvolakam (boiled rice), 44 appa padi (rice cake) and 2 iddali-padi (rice cake) with 4 vatti, 11 marakkal and 2 nali of amutupadi (rice), 5 marakkal of neyamutu (ghee), 6 nali of miḷakuamutu (pepper), 2 vatti of ulunthu (black gram), 5230 palam of cakkaraiamutu (sugar), 3 marakkal of payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd), 2600 aṭaikkāyamutu (areca nut), 5200 ilaiyamutu (betel leaves) and 52 palam of chandhanam (sandal paste) for distribution to propitiate Sri Venkatesa and Sri Govindarajan on specific festival days. The prasadam will be shared among the donor, the nirvaham of stanattar, nambimar and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the western Kumudapaṭṭai of the west wall in the first prākāra of Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star Uttiradam, being the 7th lunar day of the dark-fortnight of the Mesha (Chittirai) month in the Jaya year, corresponding to the Salivahana Saka year 1455. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Varadajidevi-amman avargal, the queen of Achyutaraya Maharayar. It mentions about the utilisation of income from the granted 6 villages for the preparation of 20 vellai-tirupponakam (boiled rice) with 1 vatti of amutupadi (rice), 2 nali and 1 uri of neyamutu (ghee), 2 nali and 1 uri of payaṟṟamutu (green gram), 2 nali and 1 uri of miḷakuamutu (pepper), 1 marakkal of tayiramutu (curd) and ½ palam of chandhanam (sandal paste); 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali and 1 uri of neyamutu (ghee) and 60 palam of cakkaraiamutu (sugar); 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 3 nali and 1 uri of neyamutu (ghee), 1 alakku of miḷakuamutu (pepper) and 100 palam of cakkaraiamutu (sugar); 1 atirasappaṭi (sweet preparation made with rice and jaggery) with 1 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee) and 100 palam of cakkaraiamutu (sugar); 1 sidai-padi (rice balls) with 1 marakkal of amutupadi (rice), 1 nali of ellu (sesame) and 100 palam of cakkaraiamutu (sugar); 1 vadaipadi (fritters) with 2 marakkal of ulunthu (black gram) and 3 nali of neyamutu (ghee); 1 sukhiyan-padi (sweet preparation) with 1 marakkal of payaṟṟamutu (green gram), 3 nali of neyamutu (ghee) and 100 palam of cakkaraiamutu (sugar); 1 vadaipadi (fritters) with 2 marakkal of ellu (sesame), 1 marakkal, 2 nali and 1 uri of payaṟṟamutu (green gram), 50 palam of cakkaraiamutu (sugar), 1 uri and 1 alakku of miḷakuamutu (pepper), 1 marakkal and 2 nali of tayiramutu (curd), 1 nali of uppuamutu (salt), 3 baskets of kariamutu (vegetables), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and palam of perfumed chandhanam (sandal paste) to propiate Tiruvenkatamudaiyan (Sri Venkatsa) daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Uttiram, being the 7th lunar day of the bright fortnight of the Mithuna month in the Jaya year, corresponding to the Salivahana Saka year 1456. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Trivedi Mahadeva- Somayaji, son of Lingamabhattar of Haritasa-gotra, Apastamba-sutra and Yajussakha. It mentions about the utilisation of 250 rekhai pon for the preparation of 5110 tirupponakam (boiled rice) every year at the rate of 14 tirupponakam per day with 255 vatti and 10 marakkal of amutupadi (rice), 70 vatti and 1 marakkal of payaṟṟamutu (green gram), 7 vatti, 11 marakkal, 1 nali and 1 alakku of neyamutu (ghee), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday with the star Revati, being the 8th lunar day of the dark-fortnight of the Karkataka (Kataka) month in the Jaya year, corresponding to the Salivahana Saka year 1456. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Periya Kommaman Avargal, queen of Sriman Mahamandalesvara Salakaraja Periya Tirumalayyadeva Maharaja. It mentions about the utilisation of nar-panam of 1300 for the preparation of 9 atirasapadi (sweet preparation), 3 appa padi (rice cake), 3 dosai-padi (rice crepes) and 6 tirupponakam (boiled rice) with 3 vatti and 16 marakkal of amutupadi (rice), 3 vatti of ulunthu (black gram), 1 marakkal, 1 nali, 1 uri and 1 alakku of payaṟṟamutu (green gram), 12 visai of cakkaraiamutu (sugar), 2 nali and 1 alakku of miḷakuamutu (pepper), 18 nali of ennai (oil), 1000 aṭaikkāyamutu (areca nut), 2000 ilaiyamutu (betel leaves) and 20 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa on specific festival days. The prasadam will be shared among the donor, SriVaishnavas, Desantari and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star Anuradha, being the 7th lunar day of the bright fortnight of the Simha month in the Jaya year, corresponding to the Salivahana Saka year 1456. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kandadai Ariya Ramanujayyangar. It mentions about the utilisation of 1200 gold coins for the preparation of 8 tirupponakam (boiled rice) with 8 marakkal of amutupadi (rice), 1 nali of neyamutu (ghee), 1 nali of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa and Sri Govindarajan daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star Satayam, being the full moon day of the bright fortnight of the Simha month in the Jaya year, corresponding to the Salivahana Saka year 1456. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Bhandaram Siru-Timmaiyyar, the son of Bhandaram Apparasar, belonging to the Bharadvaja-gotra, Katyayana-sutra and Sukla-yajussakha. It mentions about the utilisation of nar-panam of 4000 for the preparation of 66 vadaipadi (fritters) with 6 vatti and 12 marakkal of ulunthu (black gram) and 264 nali of neyamutu (ghee) to propitiate Sri Venkatesa on the 53 Fridays occurring in every year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side) North of Paḍikāvali gōpuram in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star Uttiram, being the 2nd lunar day of the dark fortnight of the Kumbha month in the Jaya year, corresponding to the Salivahana Saka year 1456. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Gangu Reddi, son of Tappada Bhasava Reddi. It mentions about the utilisation of nar-panam of 1500 for the preparation of 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), tayiramutu (curd) and kariamutu (vegetables) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday with the star Uttiram, being the 12th lunar day of the bright fortnight of the Mesha month in the Manruatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ellappa Nayakkar, the son of Sattaiyappa-Nayakkar. It mentions about the utilisation of nar-panam of 600 for the preparation of 12 iddali-padi (rice cake) with 1 vatti and 4 marakkal of amutupadi (rice), 12 marakkal of ulunthu (black gram) and 12 nali, 1 uri of neyamutu (ghee); 12 palam of chandhanam (sandal paste), 600 aṭaikkāyamutu (areca nut) and 1200 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side) North of Paḍikāvali gōpuram in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, with the star Chittirai, being the 7th lunar day of the bright fortnight of the Karkataka (Kataka) month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Koyil-Kelvi Vada Tiruvenkata Jiyar the manager of Pankayachchelli flower garden at Tirumalai. It mentions about the utilisation of nar-panam of 1385 for the preparation of 24 iddali-padi (rice cake), tiruppanyaram (sweet preparation) and Panchamritavattil (sweet) with 2 vatti, 9 marakkal, and 1 uri of amutupadi (rice), 1 vatti and 3 marakkal of ulunthu (black gram), 24 nali and 1 uri of neyamutu (ghee), 7 visai of cakkaraiamutu (sugar), 1 visai of panchathaarai (refined sugar), 2 nali and 1 uri of payaṟṟamutu (green gram), 10 vāḻaippaḻam (plantains), 1 uri of paalamutu (milk), 23 nali and 1 uri of tayiramutu (curd) and 1 uri of tenamutu (honey) to propitiate Sri Venkatesa and for the preparation of 13 tirukkananadai (sweet preparation),13 tiruppanyaram (sweet preparation) and 4 dadhyodanam (curdrice) with 13 marakkal of ordinary amutupadi (rice) and 1 marakkal of rajana amutupadi (rice), 21 nali and 1 uri of neyamutu (ghee), 22¾ visai of cakkaraiamutu (sugar), 1 marakkal, 2 nali, and 1 uri of payaṟṟamutu (green gram), 4 marakkal of tayiramutu (curd), 1 palam of elam (cardamom), uppuamutu (salt), miḷakuamutu (pepper), and kariamutu (vegetables); 13 palam of chandhanam (sandal paste), 650 aṭaikkāyamutu (areca nut) and 1,300 ilaiyamutu (betel leaves) for distribution to propitiate Sri Ramanujan and Periya Raghunathan on different festival days. The prasadam will be shared among the donor, the Sri Vaishnavas and the rest will be distributed during the early sandhi adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side) North of Paḍikāvali gōpuram in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday with the star Pusam (Pushyam) in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of PilaiPoruttar Pillai, the son of Malaiperumal. It mentions about the utilisation of income collected from the granted 5 villages for the preparation of 20 tirupponakam (boiled rice) with 1 vatti of amutupadi (rice), 2 nali and 1 uri of neyamutu (ghee), payaṟṟamutu (green gram) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side.) South of first gōpuram m the second prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday with the star Punarpusam, being the 11th lunar day of the dark fortnight of the Simha month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Vengalayyar, the son of Attakur Vaghesan. It mentions about the utilisation of nar-panam of 1500 for the preparation of 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper) and kariamutu (vegetables) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east and north side of Kumudapaṭṭai in the second prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears a date of a Wednesday with the star Punarvasu, being the 11th lunar day of the dark fortnight of the Simha month in the cyclic Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Andhakalamtirtar- Ulagappar, one of the Tirumalai temple accountants. It mentions about the utilisation of nar-panam of 1320 for the preparation of 44 dosai-padi (rice crepes) with 2 vatti and 4 marakkal of amutupadi (rice), 2 vatti and 4 marakkal of ulunthu (black gram), 88 nali of neyamutu (ghee) and 5½ visai of panchathaarai (refined sugar); 4400 aṭaikkāyamutu (areca nut), 8800 ilaiyamutu (betel leaves), and 88 palam of chandhanam (sandal paste) for distribution to propitiate Sri Venkatesa, Sri Govindarajan and other deities on specified festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall (inner side). East of Yamunaithur̥aivar maṇṭapam the second prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday with the star Purattadi (Purvabhadra), being the 10th lunar day of the bright fortnight of the Vrischika (Kartikai) month in the Manmatha year, corresponding to the Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Mallarasar Nagaragaj (Nagara Panditar). It mentions about the utilisation of 1365 gatti-varahan (gold-coins) for the preparation of 1460 tirupponakam (boiled rice) every year at the rate of 4 tirupponakam (boiled rice) per day with 73 vatti of amutupadi (rice), 182 nali, and 1 uri of neyamutu (ghee), 3 marakkal and 2 nali of miḷakuamutu (pepper), 1 vatti and 10 marakkal of uppuamutu (salt), and kariamutu (vegetables); 120 appa padi (rice cake) with 12 vatti of amutupadi (rice), 360 nali of neyamutu (ghee); 120 palam of chandhanam (sandal paste), 6000 aṭaikkāyamutu (areca nut), 12000 ilaiyamutu (betel leaves), and 5 panam for distribution among the councillors to propitiate Sri Venkatesa daily. The prasadam will be shared among the donor, the Sri Vaishnavas and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall (inner side). East of Yamunaitturaivar maṇḍapam in the second prākāra of Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star Revati, being the full moon day of the bright fortnight of the Vrischika (Kartikai) month, in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Adaippam Bhaiyyappa-Nayakkar. It mentions about the utilisation of nar-panam of 53320 for the preparation of 7300 tirupponaka-taligai (boiled rice) every year at the rate of 20 tirupponakam (boiled rice) per day with 365 vatti of amutupadi (rice), 122 nali and 1 uri of neyamutu (ghee), 11 vatti, 8 marakkal, 2 nali, and 1 uri of payaṟṟamutu (green gram), tayiramutu (curd); 1 ulakku of ennai (oil) and 3 palam of chandhanam (sandal paste) for tirumanjanam, 6 palam of chandhanam (sandal paste) for kalabham; 78 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 vadaipadi (fritters), 1 atirasapadi (sweet preparation), 1 godhi-padi (wheat preparation), and 1 iddali padi (rice cake) with 1 visai of panchathaarai (refined sugar) for sprinkling over it and 1300 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star Tiruvenam (Sravanam), being the 2nd lunar day of the bright fortnight of the Dhanur (Margali) month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Achyutaraya Maharayar. It mentions about the utilisation of the income of 60 rekhai pon collected from villages in the Kondavidu province for the preparation of 4 tirumanjanapadi- tirupponakam (boiled rice), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 godhi-padi (wheat preparation modern okkorai-padi) and 1 sukhiyan-padi (sweet preparation) to propitiate Sri Rama, Sita and Lakshmana on specific festival days every year. Some share of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star Sravanam, being the 2nd lunar day of the bright fortnight of the Dhanur (Margali) month in the Manmatha year, corresponding to the Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Rayasam Ramachandra Dikshitar. It mentions about the utilisation of nar-panam of 5450 for the preparation of 4 dadhyodanam- tirupponakam (curdrice), 4 vellai tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 sukhiyan-padi (sweet preparation), 1 iddali padi (rice cake) and 90 tirupponakam (boiled rice) along with 200 vāḻaippaḻam (plantains), 200 mampazham (mangoes), 10 palāppaḻa (jack fruit), 5 marakkal of payaṟṟamutu (green gram) for tiruppanyaram (vadaiparuppu), 5 marakkal of avalamutu (flattened rice), 5 marakkal of poriamutu (fried rice) and 5 marakkal of kadalai (bengal gram), 10 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa during different festival days in every year. The quarter portion of the prasadam will be offered to the Nammalvar and the rest will be distributed to the Sri Vaishnavas, Koyil desantaris and nirvaham. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, being the 2nd lunar day of the bright fortnight of the Dhanur (Margali) month in the cyclic Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Malaiyapparayyan. It mentions about the utilisation of income of 140 rekhai pon from Panchavanmadevi village for the preparation of 1 vellaitirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 nali and 1 ulakku of neyamutu (ghee), 1 nali and 1 ulakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), tayiramutu (curd) and kariamutu (vegetables) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday with the star Punarvasu, being the 14th lunar day of the bright fortnight of the Makara (Tai) month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Govinda Panditar. It mentions about the utilisation of income of 600 rekhai pon from the Achyutarayapuram village for the preparation of 3 tirupponakam (boiled rice) with 3 marakkal of amutupadi (rice), 1 ulakku and 1 alakku of neyamutu (ghee), 1 ulakku and 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables), and tayiramutu (curd) to propitiate Sri Venkatesa and 9 appa padi (rice cake) with 18 marakkal of amutupadi (rice), 27 nali and 1 uri of neyamutu (ghee), 1 ulakku and 1 alakku of miḷakuamutu (pepper) and 980 palam of cakkaraiamutu (sugar); 9 palam of chandhanam (sandal paste), 450 aṭaikkāyamutu (areca nut) and 900 ilaiyamutu (betel leaves) for distribution to propitiate Malaikuniyaninra Perumal daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday with the star Pushyam, being the full moon day of the bright fortnight of the Makara (Tai) month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nottam Nagappan, the son of Ramarasayyar. It mentions about the utilisation of nar-panam of 1600 for the preparation of 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa daily. Some share of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east, north and west Kumuda-paṭṭai of the second prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday with the star Asvini, being the 2nd lunar day of the bright fortnight of the Mina (Panguni) month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ellappa Pillai, the son of Andhakalam-tirthar. It mentions about the utilisation of nar-panam of 700 for the preparation of 40 tirumanjanapadi-dadhyodanam (curdrice), 20 vellai-tirupponakam (boiled rice), 2 tirukkananadai (sweet preparation), 1 appa padi (rice cake) and 1 iddali padi (rice cake) with 4 marakkal of avalamutu (flattened rice), 2 marakkal of kadalai (bengal gram), 2 marakkal of payaṟṟamutu (green gram), 4 marakkal of pori (parched rice), 1 marakkal of ellparupu (sesame), 2 marakkal of maniparupu (select dal), 30 teṅkāy (coconut), 100 vāḻaippaḻam (plantains), and 50 karumpu (sugarcane); along with 4 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) for distribution to propitiate Malaikuniyaninja-Perumal (Processional deity of Sri Venkatesa), Nachchimar (divine consorts), and Senai Mudaliyar during the 10th festival day of Chittirai-Brahmotsavam. The quarter portion of the prasadam will be offered to the donor and the rest will be offered to Achcharayyar. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday with the star Satayam (Satabhishak), being the 12th lunar day of the dark fortnight of the Mina (Panguni) month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Mandalam Ayyangar, the son of Venkatatturaivar. It mentions about the utilisation of nar-panam of 710 for the preparation of 13 iddali padi (rice cake) with 1 vatti and 6 marakkal of amutupadi (rice), 13 marakkal of ulunthu (black gram), 13 nali of neyamutu (ghee), 260 palam of panchathaarai (refined sugar) for sprinkling over it and 26 teṅkāy (coconut) to propitiate Sri Venkatesa and 12 tirupponakam (boiled rice) with 12 marakkal of amutupadi (rice), 1 nali and 1 uri of neyamutu (ghee), 1 nali and 1 uri of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Rama on specific festival days. Quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire attested by the temple accountant Tiruninra-ur-udaiyan, bears the date of the 1st day of the Panguni month in the Manmatha year, corresponding to the Salivahana Saka year 1457. It specifies that Saluva Timmarasa, the son of Rachiraja issued this deed on a stone in favour of Tirumalaiyyangar, the son of Annamaiyyangar. It mentions about the utilisation of narpanam of 4600 for the preparation of 5 prasadam, ½ akkali-mandai, ¼ palam of chandhanam (sandal paste), 13 atirasam (sweet preparation), 12½ aṭaikkāyamutu (areca nut) and 25 ilaiyamutu (betel leaves).
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan, bears the date of the Monday with the star Uttiram, being the full moon-day of the Mina month in the Manmatha year, corresponding to the Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ramayyan son of Matla-Mallayyar. It mentions about the utilisation of nar-panam of 420 for the preparation of 14 dosai-padi (rice crepes) with 14 marakkal of amutupadi (rice), 14 marakkal of ulunthu (black gram), 14 nali of neyamutu (ghee), and ¾ visai of panchathaarai (refined sugar), 700 aṭaikkāyamutu (areca nut) and 1400 ilaiyamutu (betel leaves) for distribution to propitiate Malikuniyaninra Perumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan, bears the date of the Thursday with the star Uttiradam, being the 2nd lunar day of the bright fortnight of the Dhanur (Margali) month in the Durmukhi year, corresponding to the Salivahana Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriranga Nayakkar, the son of Vengalu Nayakkar. It mentions about the utilisation of nar-panam of 650 for the preparation of 13 appa padi (rice cake) with 1 vatti and 6 marakkal of amutupadi (rice), 39 nali of neyamutu (ghee), 39 visai of cakkaraiamutu (sugar), and 1 alakku of miḷakuamutu (pepper); 650 aṭaikkāyamutu (areca nut), 1300 ilaiyamutu (betel leaves), and 13 palam of chandhanam (sandal paste) for distribution to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the Sri Vaishnavas. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire attested by the temple accountant Tiruninra-ur-udaiyan, bears the date of the Friday with the star Sravanam, being the 2nd lunar day of the bright fortnight of the Makara month in the Durmukhi year, corresponding to the Salivahana Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Adaippam Visvanatha Nayakkar, the son of Nagama Nayakkar. It mentions about the utilisation of nar-panam of 15000 for the preparation of 300 appa padi (rice cake) with 30 vatti of amutupadi (rice), 900 nali of neyamutu (ghee), 750 visai of cakkaraiamutu (sugar) and 37 nali and 1 uri of miḷakuamutu (pepper); 300 palam of chandhanam (sandal paste), 15000 aṭaikkāyamutu (areca nut) and 30000 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan, bears the date of the Friday with the star Sravanam, being the 2nd lunar day of the Makara month in the Durmukhi year, corresponding to the Salivahana Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Bhachcharasayyar, the son of Sriramayyangar. It mentions about the utilisation of nar-panam of 15000 for the preparation of 300 appa padi (rice cake) along with 300 palam of chandhanam (sandal paste), 15000 aṭaikkāyamutu (areca nut) and 300 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa, Malaikuniyaninra-Perumal, Sri Rama and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan, bears the date of the Friday with the star Sravanam, being the 2nd lunar day of the bright fortnight of the Makara month in the Durmukhi year, corresponding to the Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Krishnappa setti son of Kommur Sevvu setti. It mentions about the utilisation of nar-panam of 640 for the preparation of 16 dosai-padi (rice crepes) along with 16 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1600 ilaiyamutu (betel leaves) for distribution to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan, bears the date of a Wednesday with the star Uttiram, being the 5th lunar day of the bright fortnight of the Kataka month in the Vilambi year, corresponding to the Salivahana Saka year 1459. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalainathar Pillai, the son of Dvarapativelar Malaiperumal. It mentions about the utilisation of nar-panam of 5700 for the preparation of 52 tirupponakam (boiled rice), 13 tirukkananadai (sweet preparation), 13 appa padi (rice cake), 13 atirasapadi (sweet preparation), 13 vadaipadi (fritters), 13 godhi-padi (wheat preparation), 13 iddali padi (rice cake) and 13 dosai-padi (rice crepes) along with the 13 tiruppanyaram (sweet preparation) with 26 marakkal of payaṟṟamutu (green gram), 6 vatti of amutupadi (rice); 2600 aṭaikkāyamutu (areca nut), 5200 ilaiyamutu (betel leaves) and 52 palam of chandhanam (sandal paste) for distribution to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan, bears the date of a Thursday with the star Ayilyam (Aslesha), being the 7th lunar day of the dark fortnight of the Tula (Arpasi) month, in the cyclic Hevilambi year, corresponding to the Salivahana Saka year 1459. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tallappakkam Tirumalaiyangar, the son of Annamaiyangar. It mentions about the utilisation of 200 rekhai-pon for the preparation of 1 khanda sarkarai-padi (sweet cake) with 3 visai of panchathaarai (refined sugar) and 1 uri of paalamutu (milk); 1 Sambhara-el-padi (a kind of sauce) with miḷakuamutu (pepper), seeragam (cumin), pachadi (sauces), 1 uri of paalamutu (milk); 1 rajana-vellai-tirupponakam (boiled rice) with 1 marakkal of rajana amutupadi (rice), 4 mattirai-tirupponakam (boiled rice), 4 kadugorai-tirupponakam (boiled rice) and 4 ulundogarai tirupponakam (boiled rice) ; pala-ogarai-prasadam- 20 tirupponakam (boiled rice), Payasa (pudding) pots; 1 ulakku of neyamutu (ghee) for frying kariamutu (vegetables), palasagam (various kinds of nava-dhanyas), sambharam, miḷakuamutu (pepper), venthayam (fenugreek), ela (cardamom), elumichampazham (limes), manjal (turmeric), inji (ginger), perungayam (asafoetida), eri karumbu (combination of 6 or 7 kinds of vegetables); 1 iddali padi (rice cake), 1 dosai-padi (rice crepes), 1 bhetanikai-padi (sweet), 1 kalichchakkay-padi,1 kadugu mandai, 1 sakkarai-mandai, 1 appa-mandai, 1 pori-mandai, 1 khanda sarkarai-padi (sweet cake) and 1 Sambhara-el-padi (a kind of sauce); along with 1000 aṭaikkāyamutu (areca nut), 2000 ilaiyamutu (betel leaves) and 20 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa during specific festival days.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan, bears the date of the 26th day of Tai month in the Hevilambi year, corresponding to the Salivahana Saka year 1459. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Penukondai Virappaman, the son of Lepakshi Nandi Lakki-settiyar. It mentions about the utilisation of nar-panam of 6000 for the preparation of 4 vellai-tirupponakam (boiled rice) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early hours. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south base (near mēḷam room) in the first prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday combined with the star Revati, being the 10th lunar day of the dark fortnight of the Rishabha (Vaikasi) month in the year Vilambi, current with the Salivahana Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Periya Samu settiyar, the son of Mummadi-setti of Vattanidhi-rishi-gotra, one of the merchants residing in Tirupati. It mentions about the utilisation of 50 rekhai-pon and 9 panam for the preparation of 2 sandhi- tirupponakam (boiled rice) to be offered daily to Sri Venkatesa, 2 appa padi (rice cake) to be offered to Sri Govindarajan and 22 appa padi (rice cake) to Malaikuniyaninra-a-Perumal daily. The quarter portion of the prasadam will be offered to vagai of Stanattar and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday combined with the star Tiruvenam (Sravanam), being the 12th lunar day of the bright fortnight of the Kanya month in the year Vilambi, corresponding with the Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nagara Panditar (Mallarasar Nagaragal), son of Ananta-Panditar (Anantarasar). It mentions about the utilisation of narpanam of 1885 for the preparation of 1 tiruppavadai comprising 100 tirupponakam (boiled rice), 2 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 sukhiyan-padi (sweet preparation) and 1 iddali padi (rice cake) to be offered to Periya-Perumal (Sri Venkatesa) and 2 iddali padi (rice cake), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste) to be presented to Sri Utsava-Murti on specific festival days throughout the year. The quarter portion of the prasadam will be offered to vagai of Stanattar and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall (inner side) east of Śrī Yamunaittur̥ai-maṇḍapam in the second prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday combined with the star Tiruvenam (Sravanam), being the 12th lunar day of the bright fortnight of the Kanya month in the year Vilambi, corresponding with the Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Adaippam Baiyappa Nayakkar, son of Timmappa-Nayakkar. It mentions about the utilisation of narpanam of 15000 for the preparation of 300 appa padi (rice cake), 9 atirasapadi (sweet preparation), 309 palam of chandhanam (sandal paste), 15450 aṭaikkāyamutu (areca nut) and 30900 ilaiyamutu (betel leaves) to be offered at Tirumala every year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early hours. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday combined with the star Punarpusam, being the 6th lunar day of the dark fortnight of the Tula month in the year Vilambi, current with the Salivahana Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kalahasti Dikshitar, the son of Narayana Bhattar Upadhyaya Somayajiyar. It mentions about the utilisation of 150 chakram rekhai pon for the preparation of 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east and north bases of the front maṇṭapam known as Baṅgāruvākili-mānṭapam in the first prākāra of Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a star Avittam (Dhanishtha) combined with Wednesday, being the 6th lunar day of the bright fortnight of the Vrischika (Kartikai) month in the cyclic year Vilambi corresponding to the Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Malayannan, son of Velaikkadaindaperumal Srinivasar. It mentions about the utilisation of narpanam of 485½ for the preparation of 4 iddali padi (rice cake), 15 paruppuviyal (dal), 2 marakkal of avalamutu (flattened rice), 2 marrakkal of pori (parched rice), 2 marrakkal of elparuppu (selected gingely seeds), 2 marakkal of kadalai (bengal gram), 2 marakkal of payaṟṟamutu (green gram), 30 teṅkāy (coconut), 260 palam of cakkaraiamutu (sugar) and for mixing in these offerings ; seeragam (cumin), venthayam (fenugreek), uppuamutu (salt) and miḷakuamutu (pepper) to propitiate Sri Venkatesa on different festival days.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday combined with the star Pushyam, being the 1st lunar day of the dark fortnight of the Makara (Tai) month, in the year Vilambi, current with the Salivahana Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Yandalur Venkatadri Ayyan, son of Tirumalai Josyar (temple astrologer, residing at Tirumalai). It mentions about the utilisation of narpanam of 800 for the preparation of 11 atirasapadi (sweet preparation) along with 11 palam of chandhanam (sandal paste), 550 aṭaikkāyamutu (areca nut) and 1100 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on different festival days. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on a slab in Paḍi-pōṭu in the second prākāra of Tirumalai Temple
Description: This inscription belongs to the reign of King Achyuta Devaraya of Vijayanagara Empire. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Aravidu Lakshmi-amman. It mentions about the preparation of 10 appa padi (rice cake) and 2 atirasapadi (sweet preparation) to propitiate Sri Venkatesa in different festival days. The quarter portion of the prasadam will be offered to the donor.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday being the 12th lunar day of the dark fortnight of the Mina (Panguni) month in the year Vilambi, corresponding with the Salivahana Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tallapakkam Periya Tirumalai lyangar, son of Annamayyangar. It mentions about the utilisation of 2000 varahan for the preparation of 1386 tirupponakam (boiled rice), 35 paruppuviyal (dal), 2 tilannam, 2 payasam (sweetened milk), 15 tirukkananadai (sweet preparation), 7 appa padi (rice cake), 1 atirasa-padi atirasappaṭi (sweet preparation made with rice and jaggery), 2 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 2 dosai-padi (rice crepes), 1 tiruppanyaram (sweet preparation) with 1 marakkal of payaṟṟamutu (green gram); 1 marakkal of kadalai (bengal gram), 1 marakkal of ellu (sesame), 120 vāḻaippaḻam (plantains), 200 mampazham (mangoes), 300 teṅkāy (coconut), 200 karumbu (sugar-canes), 5 palāppaḻa (jack fruit); matrai-prasadam with 1 marakkal, 1 ulakku and 1 alakku of thean (honey), 2 marakkal, 1 ulakku and 1 alakku of paalamutu (milk), 1 marakkal and 1 nali of tayiramutu (curd), 2 nali of vennai (butter), 1 visai, 1 ulakku and 1 alakku of cakkaraiamutu (sugar), 1 visai of refined sugar, 4 vatti and 3 marakkal of nel (paddy); 1 marakkal of navadhanyam (nine kinds of grains), 1 visai of manjal (turmeric), 1 visai of cakkaraiamutu (sugar), 25 palam of chandhanam (sandal paste); 3 sukhiyan-padi (sweet preparation) and 3 nali of vennai (butter) mixed with 4 visai of cakkaraiamutu (sugar); 1 marakkal of Pal-kulambu (sweetened milk) with 1 marakkal of neyamutu (ghee), 2 nali of vennai (butter), 4 marakkal of paalamutu (milk), 4 marakkal of tayiramutu (curd); alongwith 4850 aṭaikkāyamutu (areca nut) and 9700 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa and other deities during specific festival days throughout the year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east base (front upper right side) of the Paḍikāvali gōpuram in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas bears the date of a day combined with the star Mula on the new moon day. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ayyan. It mentions about the utilisation of narpanam of 31 rekhai and 3 panam for the preparation of 1 bhetanikai (sweet), 1 kunukku-padi and 60 tirupponakam (boiled rice) to propitiate Sri Venkatesa on different festival days. The quarter portion of the prasadam will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Satayam (Satabhishak), being the 6th lunar day of the dark fortnight of the Mithuna month, in the year Vikari, current with the Saka year 1461. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Alvan-koyil Tiruvenkata Ayyan, disciple of Appa, who was the manager of Malaikiniyaninran flower garden (at Tirumalai). It mentions about the utilisation of narpanam of 2300 for the preparation of 2 nayaka-taligai (boiled rice), 4 tirumanjanapadi-dadhyodanam (curdrice), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 iddali padi (rice cake), 1 dosai-padi (rice crepes), 2 nali of maniparuppu (split pulse), 30 teṅkāy (coconut), ½ visai of cakkaraiamutu (sugar), 4 palam of chandhanam (sandal paste), 6 vagai-padi (cakes of six kinds), 1 manohara-padi, 2 paruppuviyal (dal), 1 marakkal of poriamutu (parched rice), 1 marakkal of maniparuppu (split pulse), teṅkāy (coconut), 1 marakkal of avalamutu (flattened rice), 1 vadaipadi (fritters) alongwith 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Anuradha, being the 5th lunar day of the bright fortnight of the Kanya month in the year Vikari, corresponding with the Saka year 1461. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Venkatatturaivar, son of Malaininram-Bhattar. It mentions about the preparation of 6 dosai-padi (rice crepes), 2 nali of vennai (butter) mixed with ½ visai of panchathaarai (refined sugar) and 60 nali of ennai (oil) along with the 6 palam of chandhanam (sandal paste), 300 aṭaikkāyamutu (areca nut) and 600 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on different festival days. The quarter portion of the prasadam will be given to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Visakha, being the 14th lunar day of the dark fortnight of the Vrischika month in the year Vikari, corresponding to the Salivahana Saka year 1461. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Venkatatturaivar, son of Malaininram-Bhattar. It mentions about the utilisation of narpanam of 195 for the preparation of 66 tirupponakam (boiled rice), 6 dosai-padi (rice crepes), 1 tiruppanyaram (sweet preparation) (vadai-paruppu) prepared with 1 marakkal of payaṟṟamutu (green gram); 1 aval prasadam (flattened rice) prepared with 1 marakkal of avalamutu (flattened rice), 1 visai of panchathaarai (refined sugar) and 1 visai of cakkaraiamutu (sugar); alongwith 300 aṭaikkāyamutu (areca nut), 600 ilaiyamutu (betel leaves) and 6 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa on different festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of the star Visakha, combined with Sunday being the 14th lunar day of the dark fortnight of the Vrichika (Kartikai) month in the year Vikari, current with the Saka year 1461. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Bhimanathar, son of Chediraya Maharayar. It mentions about the utilisation of narpanam of 300 for the preparation of 34 tirupponakam (boiled rice), 3 sidai-padi (rice balls) along with 150 aṭaikkāyamutu (areca nut), 300 ilaiyamutu (betel leaves) and 3 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa every year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Svati, being the 11th lunar day of the dark fortnight of the Dhanur (Margali) month in the year Vikari, current with the Salivahana Saka year 1461. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nagara Panditar, son of Ananta Panditar. It mentions about the utilisation of narpanam of 3240 for the preparation of 36 appa padi (rice cake) along with aṭaikkāyamutu (areca nut), ilaiyamutu (betel leaves), chandhanam (sandal paste) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, being the 8th lunar day of the dark fortnight of the Kumbha (Masi) month in the cyclic year Vikari, current with the Saka year 1461. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Hanumasani, the daughter of Uddida Timmayyan. It mentions about the utilisation of narpanam of 820 for the preparation of 13 appa padi (rice cake), 1 dosai-padi (rice crepes) with 1 vatti and 7 marakkal of amutupadi (rice), 1 marakkal and 1 nali of ulunthu (black gram), 46 nali and 1 uri of neyamutu (ghee), 60 vellam (jaggery) along with 750 aṭaikkāyamutu (areca nut), 1400 ilaiyamutu (betel leaves) and 14 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa during specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (outer side) south of Paḍikāvali-gōpuram in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Satabhishak, being the 10th lunar day of the dark fortnight of the Rishabha (Vaikasi) month in the year Sarvari, current with the Salivahana Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Lingasani and Tiruvenkatamanikkam, daughters of Tippasani. It mentions about the utilisation of narpanam of 1650 for the preparation of 20 rose water vessels, 20 weights of karpooram (refined camphor) and 1 dosai-padi (rice crepes) yearly on the stipulated days to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Asvini, being the 13th lunar day of the dark fortnight of the Rishabha (Vaikasi) month in the year Sarvari, corresponding to the Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Venkatadri Bhattar, son of Yandalur Tirumalai Bhattar of Vishnuvardhana-gotra. It mentions about the utilisation of narpanam of 6000 for the preparation of 1460 vellai-tirupponakam (boiled rice) yearly at the rate of 4 tirupponakam (boiled rice) daily with 73 vatti of amutupadi (rice), 2 vatti, 5 marakkal, 2 nali and 1 uri of payaṟṟamutu (green gram), 5 vatti and 2 nali of neyamutu (ghee), 4 vatti and 10 marakkal of tayiramutu (curd) to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Pusam, being the 3rd lunar day of the bright fortnight of the Mithuna (Ani) month in the year Sarvari, current with the Salivahana Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nottakkarar (Examiner) Nagappan, son of Ramarasayar. It mentions about the utilisation of narpanam of 1560 for the preparation of 24 atirasappaṭi (sweet preparation made with rice and jaggery) yearly with 2 vatti and 8 marakkal of amutupadi (rice), 1 marakkal and 4 nali of neyamutu (ghee), 3 nali of miḷakuamutu (pepper) and 24 visai of cakkaraiamutu (sugar) along with 1200 aṭaikkāyamutu (areca nut), 2400 ilaiyamutu (betel leaves) and 24 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Avittam (Dhanishtha), being the 2nd lunar day of the bright fortnight of the Makara (Tai) month in the cyclic year Sarvari, current with the Salivahana Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Periya Timmappan and Chinna-Ramappan, the sons of Basava-Nayakkar. It mentions about the utilisation of narpanam of 15000 for the preparation of 300 appa padi (rice cake) along with 300 palam of chandhanam (sandal paste), 15000 aṭaikkāyamutu (areca nut) and 30000 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days throughout the year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Achyuta Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Avittam (Dhanishtha), being the 2nd lunar day of the bright fortnight of the Makara (Tai) month in the year Sarvari, current with the Salivahana Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Dalavay Timmarasayyar (the commander of the army of Achyutaraya, stationed at Chandragiri Fort), son of Pradhani Somarasayyar of Kasyapa-gotra. It mentions about the utilisation of narpanam of 15000 for the preparation of 28 tirupponakam (boiled rice) and 313 appa padi (rice cake), along with the 313 palam of chandhanam (sandal paste), 15650 aṭaikkāyamutu (areca nut) and 30700 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days throughout the year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early hours. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Punarpusam (Punarvasu), being the 12th lunar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Plava, current with the Salivahana Saka year 1463. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sri Rama Bhattar, son of Yandalur Tirumalai Josyar (Tirumalai Astrologer). It mentions about the utilisation of 300 rekhai-pon for the preparation of 4 vellai-tiruvolakam (venpongal taligai) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Tiruvadirai (Ardra), being the 10th lunar day of the bright fortnight of the Kumbha (Masi) month in the cyclic year Plava, current with the Salivahana Saka year 1463. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Koyil-Kelvi Jiyar, disciple of Vanamamalai Jiyar. It mentions about the utilisation of narpanam of 2500 for the preparation of 2 paruppuviyal (vadai-paruppu), 100 pattai-prasadam of dadhyodanam (curdrice), 24 tirupponakam (boiled rice), 1 ardhanayaka-talikai, 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 atirasappaṭi (sweet made with rice and jaggery), 1 iddali padi (rice cake), 1 vadaipadi (fritters), 1 sukhiyan-padi (sweet preparation), 1 dosai-padi (rice crepes), 6 marakkal of avalamutu (flattened rice), 6 marakkal of poriamutu (parched rice), 1 visai of cakkaraiamutu (sugar), ½ visai of panchathaarai (refined sugar), 1 marakkal of elparuppu (sesame), 1 marakkal of kadalai (bengal gram), paruppuviyal (dal), 1 visai of cakkaraiamutu (sugar) for 2 pots of panakam (sweetened drink), 2 manokara-padi (sweet), 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves) and 4 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Chittirai, being the 2nd lunar day of the bright fortnight of the Kanya (Purattasi) month in the cyclic year Subhakrit, current with the Salivahana Saka year 1464. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Gangu Reddi, son of Bhasava Reddi. It mentions about the utilisation of narpanam of 10080 for the preparation 6 tirupponaka-taligai (boiled rice), 1 vadaipadi (fritters), 4 paruppuviyal (vadai-paruppu), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves), 1 marakkal of avalamutu (flattened rice), 1 marakkal of pori (parched rice) and 1 palam of chandhanam (sandal paste) for Tiruvali-Alvan, 1 paruppuviyal (dal), 10 palam of cakkaraiamutu (sugar), 25 aṭaikkāyamutu (areca nut), 50 ilaiyamutu (betel leaves) and ½ palam of chandhanam (sandal paste) to be presented to Sri Govinda Krishnan and 4 dadhyodanam (curdrice) to be offered to Sri Govindarajan, Nachchimar, Sri Sudarsana and Senai Mudaliyar on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Purattadi, being the 3rd lunar day of the bright fortnight of the Kumbha (Masi) month in the year Subhakrit, corresponding to the Saka year 1464. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kuppa Venkatattarasu, son of Devar-vananga-varuvar. It mentions about the utilisation of narpanam of 1282 for the preparation of 399 tirupponaka-taligai (pongal-taligai) (boiled rice) alongwith 7 nali and 3 ulakku of ennai (oil) for lights to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Mulam, being the 5th lunar day of the bright fortnight of the Tula (Arpasi) month in the cyclic year Subhakrit, current with the Salivahana Saka year 1465. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ellappa Pillai, son of Andhakalam-tirtar. It mentions about the utilisation of narpanam of 2580 for the preparation of 4 dadhyodana-taligai (curd rice), 1 paruppuviyal-padi (dal), 1 appa padi (rice cake), 1 atirasappaṭi (sweet cake made with rice and jaggery), 1 vadaipadi (fritters), 1 godhi-padi (modern wheat okkarai-padi), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 10 marrakkal of avalamutu (flattened rice), 10 marakkal of poriamutu (parched rice), 4 marakkal of payaṟṟamutu (green gram), 4 marakkal of kadalai (bengal gram), 2 marakkal of ellu (sesame),100 iḷaṉir (tender coconut), 200 karumpu (sugarcane), 200 vāḻaippaḻam (plantains), 10 palāppaḻa (jack fruit), 2 pots of panakam (sugar-water), 3 visai of cakkaraiamutu (sugar), 4 visai of vellam (jaggery) for preparing pagu (molasses), 1 visai of panchathaarai (refined sugar), 200 kallai (mountain fruits), tiruppanyaram-tattu (sweet preparation), 10 palam of chandhanam (sandal paste), 400 aṭaikkāyamutu (areca nut), 800 ilaiyamutu (betel leaves), 1 nayaka-taligai, comprising of 12 paruppuviyal-rajana-tirupponakam, 60 tirupponakam (boiled rice), 16 dosai-padi (rice crepes), 1 sidai-padi (rice balls), 1 godhi-padi (wheat preparation) and 1 appa padi (rice cake) to propitiate Sri Venkatesa and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east base of Padikavali-gopuram in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Hastam, being the 10th Solar day of the dark fortnight of the Vrischika (Kartikai) month in the cyclic year Subhakrit, current with the Salivahana Saka year 1465. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Selli, daughter of one of the Tiruvagambadi-kaikkolars (temple servants). It mentions about the utilisation of narpanam of 1120 for the preparation of 4 tirupponakam (boiled rice), 1 vellai-tiruvolakkam comprising 24 tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 tiruppanyaram (sweet preparation) prepared with 2 nali of payaṟṟamutu (green gram), 2 marakkal of avalamutu (flattened rice) and 2 marakkal of poriamutu (parched rice); 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves), 1 atirasappaṭi (sweet cake made with rice and jaggery) and 1 paruppuviyal (dal) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Uttirattadi, being the 5th Solar day of the bright fortnight of the Makara (Tai) month in the year Subhakrit, current with the Salivahana Saka year 1465. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kalatti-Setti, son of Pengandai Setti. It mentions about the utilisation of narpanam of 1085 for the preparation of 30 iddali padi (rice cake), 30 paruppuviyal (dal), 12 dadhyodana-talikai (curdrice), 3 tiruvolaka-taligai (boiled rice), 1 vagai-padi of 6 kinds, 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves), 4 palam of chandhanam (sandal paste), 100 kellai (mountain fruits), 2 marakkal of avalamutu (flattened rice), 2 marakkal of poriamutu (parched rice), 50 teṅkāy (coconut), 50 karumpu (sugarcane) and 100 vāḻaippaḻam (plantains) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Rohini, being the 11th Solar day of the bright fortnight of the Makara (Tai) month in the year Subhakrit, current with the Salivahana Saka year 1465. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Matla Varada Raja, son of Pottaraju. It mentions about the utilisation of 312 rekhai-pon for the preparation of 1 vellai tirupponakam (boiled rice) and 27 appa padi (rice cake) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttiradham, being the 5th Solar day of the dark fortnight of the Rishabha (Vaikasi) month in the year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sevvu-setti, son of Andipandi Appu-setti. It mentions about the utilisation of narpanam of 980 for the preparation of 14 vadaipadi (fritters) alongwith 14 palam of chandhanam (sandal paste), 700 aṭaikkāyamutu (areca nut) and 1400 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Mulam, being the fullmoon day of the bright fortnight of the Mithun (Ani) month in the year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Attilangu-Nayakkar, son of Amikala-Tangapa-Nayakkar. It mentions about the utilisation of narpanam of 550 for the preparation of 11 appa padi (rice cake) alongwith 11 palam of chandhanam (sandal paste), 550 aṭaikkāyamutu (areca nut) and 1100 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa during specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall of the base of Padikavali gopuram in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Chittiran, being the 10th solar day of the dark fortnight, current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Anantalvan Kuppayyan. It mentions about the preparation of 30 paruppuviyal-padi (kadalai-sundal padi) to propitiate Sri Venkatesa during specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall (inner side) of Inamahal-mantapam in Tirumalai Temple
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about utilisation of narpanam of 650 for the preparation of 1 mattirai-prasadam with 2 nali of amutupadi (rice), 3 sukhiyan-padi (sweet preparation) and 1 tiruvolakam (boiled rice).
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Asvini, being the 5th solar day of the dark fortnight of the Simha (Avani) month in the cyclic year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Murti Nayakkar, son of Katla Kondama Nayakkar. It mentions about the utilisation of 75 rekhai-pon for the preparation of 4 dadhyodanam (curdrice) to be offered as tirumanjanam-padi, 1 tiruvolakam (boiled rice) comprising 27 vellai-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation),1 appa padi (rice cake) and 1 mattraiprasadam prepared with 2 nali of amutupadi (rice), 24 kalanda-nayaka- taligai tirupponakam (boiled rice), 1 appa padi (rice cake), atirasapadi (sweet preparation), vadaipadi (fritters), 1 godhi-padi (wheat preparation) (modern okharai-padi), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 10 marakkal of avalamutu (flattened rice), 10 marakkal of poriamutu (parched rice), 5 marakkal of payaṟṟamutu (green gram), 2 nali of maniparuppu (select pulse), 2 nali of elparuppu (sesame), 3 visai of vellam (jaggery), 23 visai of panchathaarai (refined sugar), 30 teṅkāy (coconut), 100 karumpu (sugarcane), 200 vāḻaippaḻam (plantains), 50 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 ilaiyamutu (betel leaves), 11 kalanda tirupponakam (boiled rice) (modern kadambam-prasadam), 10 kunukkupadi and 10 rajana-tiruponakkam(boiled rice) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north Kumuda-pattai of the north wall of the second prakara in Tirumalai Temple
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the grant to Achcharayyan of libations of water for 4 nali of prasadam. 9 prasadam will be reserved for the Vaishnavas chanting Iyal prabandham of Alvars.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Punarpusam, being the 10th solar day of the dark fortnight of the Kanya (Purattasi) month in the year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Rayasam (Secretary) Hariyappar of Kasyapa-gotra. It mentions about the utilisation of nar-panam of 1580 for the preparation of 1 vellai-tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall (inner side) of Inamahal-mantapam in Tirumalai Temple
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the preparation 4 tirupponaka-taligai (boiled rice), 1 tiruvolakka prasadam (boiled rice), 1 mathasesha prasadam, 1 tonmai-prasadam, 2 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) to propitiate Sri Bhashyakarar, Sri Malaininra-Perumal and Nachimar.
Resource Type:
Source Location: This inscription is engraved on the south wall (inner side) of Inamahal-mantapam in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the utilisation of 46 rekhai pon for the preparation of 4 dadhyodanam tirupponaka-taligai (curdrice), 1 nayaka-taligai (boiled rice), 6 vagai padi, 13 sukhiyan-padi (sweet preparation), 1 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate different deities on specific festival days. The Sattada Srivaishnavar shall receive this prasadam and cultivate the flower garden and the balance prasadam shall be reserved for distribution.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Ayilyam (Aslesha), being the 11th solar day of the dark fortnight of the Kanya (Purattasi) month in the year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Aramulli Appayyan, the manager of Venkatarayan Koyil. It mentions about the utilisation of narpanam of 1800 for the preparation of tirupponakam (boiled rice) with 18 vatti and 5 marakkal of amutupadi (rice), 45 nali,1 uri and 1 alakku of neyamutu (ghee), 91 nali and 1 ulakku of tayiramutu (curd), 11 marakkal and 1 uri of payaṟṟamutu (green gram), 11 marakkal,1 uri and 1 alakku of uppuamutu (salt), 11 marakkal and 2 nali of miḷakuamutu (pepper) and kariamutu (vegetables); appa padi (rice cake) with 2 marakkal of amutupadi (rice), 4 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar) and 1 alakku of miḷakuamutu (pepper); 2 paruppuviyal (modern vadai paruppu) with 2 marakkal of amutupadi (rice), 1 nali of maniparuppu (split pulse), 2 nali of neyamutu (ghee), 1 visai of cakkaraiamutu (sugar), 1 uri of tayiramutu (curd) and kariamutu (vegetables); 1 marakkal of avalamutu (flattened rice) and 1 marakkal of poriamutu (parched rice) alongwith 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 1 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the Kalyana-mantapam in the first prakara of Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Avittam (Danishtha), being the 8th solar day of the bright fortnight of the Tula (Arpasi) month in the year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ramanuja Timmaiyyan. It mentions about the utilisation of narpanam of 500 for the preparation of 1 tiruvolakam taligai (boiled rice) , 1 matha-sesham, 1 appa padi (rice cake), 1 tirukkananadai (sweet preparation) and 1 matrai-prasadam with 1 vatti, 9 marakkal and 2 nali of amutupadi (rice), 6 nali and 1 uri of neyamutu (ghee), 60 palam of cakkaraiamutu (sugar), 1 ulakku and 1 alakku of miḷakuamutu (pepper), 3 nali of payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd); 1 tiruppanyaram (modern vadai-paruppu) with 2 nali of payaṟṟamutu (green gram) and 5 palam of cakkaraiamutu (sugar); 1 tiruvolakam taligai (boiled rice) with 1 vatti, 9 marakkal and 2 nali of amutupadi (rice), 6 nali and 1 uri of neyamutu (ghee), 165 palam of cakkaraiamutu (sugar), 1 ulakku and 1 alakku of miḷakuamutu (pepper), 1 marakkal and 1 nali of payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd) along with ½ palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Asvini, being the 7th solar day of the bright fortnight of the Makara (Tai) month in the cyclic year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Manamapuli Srirangaraja, son of Obalu-raja of Kasyapa-gotra. It mentions about the preparation of 5 tirupponaka-taligai (boiled rice) with 5 marakkal of amutupadi (rice), 2 nali of payaṟṟamutu (green gram), 1 nali of neyamutu (ghee), uppuamutu (salt) and miḷakuamutu (pepper) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall (inner side) of the Inamahal-mantapam in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Mula, being the 13th solar day. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Krishnappa Nayakkar. It mentions about the preparation of 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery) and 1 mattirai-prasadam to propitiate Sri Venkatesa.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, being the day of Purnima of the bright fortnight of the Mina (Panguni) month in the cyclic year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Lingasani and Tiruvenkatamanikkam, daughters of Tiruvenkatadri. It mentions about the utilisation of narpanam of 1600 for the preparation of 20 manohara-padi (sweet murukku), 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 vadaipadi (fritters), 1 godhi-padi (modern okkorai padi), 1 tattu comprising of tiruppanyaram (sweet preparation) with 2 marakkal of payaṟṟamutu (green gram), 2 marakkal of kadalai (bengal gram), 2 marakkal of poriamutu (parched rice) and 2 marakkal of avalamutu (flattened rice), 50 karumbu (sugar-canes), 50 teṅkāy (coconut), 5 palāppaḻa (jack fruit), 100 mampazham (mangoes), 4 paruppuviyal (vadai-paruppu) along with 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 4 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Mrigasirsham, being the 5th solar day of the dark fortnight. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Appaya-setti. It mentions about the utilisation of narpanam of 850 for the preparation of 13 atirasappaṭi (sweet preparation made with rice and jaggery) and 13 payasam (sweetened milk) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Uttirattadi, being the 14th solar day of the dark fortnight of the Mina (Panguni) month in the cyclic year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Senbagavengu, the daughter of Tungachchelvi Timmi. It mentions about the utilisation of narpanam of 600 for the preparation of 10 iddali padi (rice cake) with 1 vatti of amutupadi (rice), 1 vatti and 1 alakku of ulunthu (black gram), 20 nali of neyamutu (ghee), 6 nali of tayiramutu (curd), 1 alakku of uppuamutu (salt), along with 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves) and 10 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side) North of Padikavali-Gopuram in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date in the year Krodhi, current with the Salivahana Saka year 1466. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Periya Koneri Setti and his brother Kasari Kondu-Setti, the sons of Ellu-Setti. It mentions about the utilisation of narpanam of 3200 for the preparation of 2 tirupponakam (boiled rice) with 2 marakkal of amutupadi (rice), 1 ulakku of payaṟṟamutu (green gram), 1 ulakku of neyamutu (ghee), 1 uri of tayiramutu (curd), uppuamutu (salt), miḷakuamutu (pepper) and kariamutu (vegetables) to propitiate Sri Venkatesa daily. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the right wall of the padikavali-gopuram in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a 9th lunar day of the bright fortnight of the Chaitra month in the year Visvavasu current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Attakuru Singarayya, son of Kondamaraju Tirumayya. It mentions about providing 8 aṭaikkāyamutu (areca nut) and 16 ilaiyamutu (betel leaves) daily during Tirumanjanam of Sri Venkatesa. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttiradam, being the 5th solar day of the dark fortnight of the Rishabha (Vaikasi) month in the year Visvavasu current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Vangippuram Tiruvenkatayyan. It mentions about the utilisation of 35 Rekhai pon for the preparation of 50 atirasappaṭi (sweet preparation made with rice and jaggery) along with aṭaikkāyamutu (areca nut), ilaiyamutu (betel leaves) and chandhanam (sandal paste) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Bharani, being the 8th solar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Visvavasu corresponding with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nagasani, the daughter of Obulayyan. It mentions about providing 13 appa padi (rice cake) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Bharani, being the 10th solar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Visvavasu current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Talilpakkam Tirumalai Ayyangar, the son of Annamayyangar. It mentions about the preparation of 6 vellai-tirupponakam (boiled rice), 12 tirupponakam (boiled rice), 12 tirukkananadai (sweet preparation), 12 appa padi (rice cake), tiruppanyaram (modern vadai-paruppu) with 6 marakkal of payaṟṟamutu (green gram), mattirai-prasadam with 3 visai of cakkaraiamutu (sugar), 6 marakkal of amutupadi (rice), 6 paruppuviyal (dal), 10 atirasappaṭi (sweet preparation made with rice and jaggery), 20 dadhyodana-taligai (curdrice), 10 nali of vennai (butter), 20 iddali padi (rice cake), 20 pots of panakam (sweetened drink) to propitiate Sri Venkatesa and 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 3 nali of vennai (butter), 2 nali of thean (honey), 1 nali of paalamutu (milk), 2 pots of tayiramutu (curd), 2 nali of panchathaarai (refined sugar), 1 marakkal of poriamutu (parched rice), 10 teṅkāy (coconut), 4 visai of vellam (jaggery), 100 kellai (mountain fruits), 2 marakkal of avalamutu (flattened rice), 2 marakkal of payaṟṟamutu (green gram), 2 marakkal of kadalai (bengal gram), 50 karumpu (sugarcane), 200 vāḻaippaḻam (plantains), 100 vilampalam (wood apple), panchamritham (mixed fruit sweet) with 2 nali of neyamutu (ghee), 2 nali of thean (honey), 2 nali of vennai (butter), 2 nali of paalamutu (milk), 2 nali of tayiramutu (curd) and 2 nali of cakkaraiamutu (sugar) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Rohini, being the 12th solar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Visvavasu current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kandadai Srirangacharyar, the son of Kandadai Bhavanacharyar. It mentions about the utilisation of narpanam of 1500 for the preparation of 21 dosai-padi (rice crepes) to propitiate Sri Venkatesa and 9 dosai-padi (rice crepes) to propitiate Sri Govindarajan yearly. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Rohini, being the 12th solar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Visvavasu current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriman Mahamandalesvara Vitthalesvara Maharaja. It mentions about the offering of 10950 tirupponakam (boiled rice), 365 appalam-padi (papad), 730 pots of mor (buttermilk), 1 tiruppavadai (sweet preparation) with 5 vatti of amutupadi (rice); 2 tirukkananadai (manohara-padi), 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 godhi-padi (wheat preparation), 1 vadaipadi (fritters), 1 dosai-padi (rice crepes), 1 sukhiyan-padi (sweet preparation), 2 marakkal and 2 nali of neyamutu (ghee), 2 nali of thean (honey), 1 marakkal of paalamutu (milk), 5 marakkal of tayiramutu (curd), 2 ½ visai of vellam (jaggery), 30 teṅkāy (coconut), 100 elumichampazham (lemon), 100 vāḻaippaḻam (plantains), 1 uri of ela (cardamom), 2 nali and 1 uri of manjal (turmeric), along with 1500 aṭaikkāyamutu (areca nut), 3000 ilaiyamutu (betel leaves) and 25 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Mriga sirsham, being the 10th solar day of the dark fortnight of the Simha (Avani) month in the cyclic year Visvavasu, current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tallapakkam Periya Tirumalayyangar, son of Tallapakam Annamaiyangar. It mentions about the offering of 3 tirupponaka-taligai (boiled rice) with 2 marakkal of rajana amutupadi (superior rice), 2 nali of payaṟṟamutu (green gram), 1 ulakku of uppuamutu (salt), 1 ulakku of miḷakuamutu (pepper), ½ solagai of seeragam (cumin), ½ solagai of venthayam (fenugreek), 2 ulundu-vatakam (black gram papad), 2 nali of neyamutu (ghee), 2 nali of tayiramutu (curd) and kariamutu (vegetables) along with 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Pusam, being the 7th solar day of the dark fortnight of the Tula (Arpasi) month in the year Visvavasu current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Hanuamayyan, son of Palni Koppunayakkan. It mentions about the utilisation of narpanam of 3750 for the preparation of 1 tirupponakam (boiled rice) and 25 appa padi (rice cake) along with 25 palam of chandhanam (sandal paste), 1250 aṭaikkāyamutu (areca nut) and 2500 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Uttiram, being the 8th solar day of the dark fortnight of the Vrishika month in the year Visvavasu current with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Venkatatturaivar, son of Malaininran Bhattar Appayyan. It mentions about the utilisation of narpanam of 2657 for the preparation of 1 periya nayaka-taligai (boiled rice) comprising of 24 rajana tirupponakam (superior boiled rice), 4 dadhyodana taligai (curdrice), 4 vellai tirupponakam (boiled rice), 1 appa padi (rice cake), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 10 marakkal of avalamutu (flattened rice), 10 marakkal of poriamutu (parched rice), 20 teṅkāy (coconut), 1 visai of cakkaraiamutu (sugar), 1 visai of panchathaarai (refined sugar), 20 iḷaṉir (tender coconut), tiruppanyaram (sweet preparation), sambharam (buttermilk), 3 manohara padi (sweet) along with 8 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Pushyam, being the 10th solar day of the bright fortnight of the Mina (Panguni) month in the year Visvavasu, corresponding with the Salivahana Saka year 1467. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kuppa Venkatatturasu, son of Devar Vanangavaruvar. It mentions about the utilisation of narpanam of 530 for the preparation of 10 sukhiyan-padi (sweet preparation), 6 tirupponaka-taligai (boiled rice) along with 10 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The 1 ½ portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Uttirattidi, being the 5th solar day of the dark fortnight of the Karkataka (Adi) month in the year Parabhava, current with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tallapakkam Tiruvenkatanathar, son of Tallapakkam Periya Tirumalayyangar. It mentions about the utilisation of 500 gatti varahan for the purpose of conducting 5 days Vaivahikotsavam (Marriage festival) for Sri Venkatesa. The articles to be provided for the first day of the marriage festival include: 6 marakkal of nel (paddy), 3 marakkal of amutupadi (rice), 4 teṅkāy (coconut), 2 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves), 2 nali of neyamutu (ghee), 2 nali of tayiramutu (curd), 1 nali of thean (honey), 2 nali of paalamutu (milk), ¼ visai of cakkaraiamutu (sugar), 1 pot of 4 nali charu (soup), 2 pot of 2 nali charu (soup), 4 tirupponaka-taligai (boiled rice), 4 dadhyodana-taligai (curd rice), 2 marakkal of aval (flattened rice), 2 marakkal of pori (parched rice), 10 teṅkāy (coconut), 50 vāḻaippaḻam (plantains), 3 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves), 1 appa padi (rice cake), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 2 nali of neyamutu (ghee), 1 nali of paalamutu (milk), 1 nali of thean (honey), 1 nali of tayiramutu (curd) and 1 nali of panchathaarai (refined sugar) for Madhuparka-samarpana, 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 manohara-padi (sweet), 20 tirumanja-padi-tirupponaka-taligai (boiled rice), 10 tiruchchivikai-padi-tirupponaka-taligai (boiled rice), 1 ardhanayaka-taligai (boiled rice), 6 rajana-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 2 pattanam-dosai paruppuviyal-padi (dal rice crepes) and 1 appa padi (rice cake). The articles to be provided for the second day of the marriage festival include: 50 palam of chandhanam (sandal paste), 2 nali of payaṟṟamutu (green gram), 1 marakkal of amutupadi (rice) for 1 tirupponaka-taligai (boiled rice), 12 paruppuviyal-padi (dal), 4 tirumanja-padi-tirupponakam (boiled rice), taligai-tirupponakam (boiled rice), 10 tiruchchivikai-padi-tirupponakam (boiled rice), 1 alankara-nayaka-taligai comprising of 12 rajana-tirupponakam (boiled rice) and 1 tirukkananadai (sweet preparation), 2 pattanam-dosai paruppuviyal-padi (dal rice crepes), 5 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 ilaiyamutu (betel leaves). The articles to be provided for the third day of the marriage festival include: 4 tirumanja-padi-tirupponakam (boiled rice), 20 taligai-tirupponakam (boiled rice), 10 tiruchchivikai-padi-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation) and 2 pattanam-dosai paruppuviyal-padi (dal rice crepes). The articles to be provided for the fourth day of the marriage festival include: 1 nali of neyamutu (ghee) and 1 pot of payasa-charu-prasadam (sweetened milk), 4 tirumanja-padi-tirupponakam (boiled rice), 20 taligai-tirupponakam (boiled rice), 10 tiruchchivikai-padi-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation) and 1 appa padi (rice cake) and 2 pattanam-dosai paruppuviyal-padi (dal rice crepes). The articles to be provided for the fifth day of the marriage festival include: 4 tirumanja-padi-tirupponakam (boiled rice), 20 taligai-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation) and 1 appa padi (rice cake) and 2 pattanam-dosai paruppuviyal-padi (dal rice crepes). Sundry expenses of marriage festival: 10 marakkal of amutupadi (rice), 1 marakkal of neyamutu (ghee), 4 marakkal of payaṟṟamutu (green gram), 5 visai of vellam (jaggery), 5 visai of panchathaarai (refined sugar), 5 kinds of kariamutu (vegetables), 2 nali of miḷakuamutu (pepper), 2 marakkal of uppuamutu (salt), 3 visai of puli (tamarind), 5 marakkal of paalamutu (milk), 250 vāḻaippaḻam (plantains), 10 palāppaḻa (jack fruit), 50 teṅkāy (coconut), 2 nali of kadugu (mustard), 1 nali of seeragam (cumin), 2 nali of venthayam (fenugreek), 50 elumichampazham (lemons), 1000 aṭaikkāyamutu (areca nut) and 2000 ilaiyamutu (betel leaves). The articles to be provided as ubhaiyam for hunting festival include: 2 payasa (sweetened milk), 1 nali of vennai (butter), 1 pot of tayiramutu (curd), 2 marakkal of paalamutu (milk) and 50 vāḻaippaḻam (plantains). The articles to be provided as ubhaiyam for Sri Venkatesa include 10 paruppuviyal (dal) and 4 manohara-padi (sweet). The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Uttirattidi, being the 5th solar day of the dark fortnight of the Karkataka (Adi) month in the year Parabhava, current with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tallapakkam Tiruvenkatanathar, son of Tallapakkam Periya Tirumalayyangar. It mentions about the utilisation of 500 gatti varahan for the purpose of conducting 5 days Vaivahikotsavam (Marriage festival) for Sri Venkatesa. The articles to be provided for the first day of the marriage festival include: 6 marakkal of nel (paddy), 3 marakkal of amutupadi (rice), 4 teṅkāy (coconut), 2 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves), 2 nali of neyamutu (ghee), 2 nali of tayiramutu (curd), 1 nali of thean (honey), 2 nali of paalamutu (milk), ¼ visai of cakkaraiamutu (sugar), 1 pot of 4 nali charu (soup), 2 pot of 2 nali charu (soup), 4 tirupponaka-taligai (boiled rice), 4 dadhyodana-taligai (curd rice), 2 marakkal of aval (flattened rice), 2 marakkal of pori (parched rice), 10 teṅkāy (coconut), 50 vāḻaippaḻam (plantains), 3 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves), 1 appa padi (rice cake), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 2 nali of neyamutu (ghee), 1 nali of paalamutu (milk), 1 nali of thean (honey), 1 nali of tayiramutu (curd) and 1 nali of panchathaarai (refined sugar) for Madhuparka-samarpana, 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 manohara-padi (sweet), 20 tirumanja-padi-tirupponaka-taligai (boiled rice), 10 tiruchchivikai-padi-tirupponaka-taligai (boiled rice), 1 ardhanayaka-taligai (boiled rice), 6 rajana-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 2 pattanam-dosai paruppuviyal-padi (dal rice crepes) and 1 appa padi (rice cake). The articles to be provided for the second day of the marriage festival include: 50 palam of chandhanam (sandal paste), 2 nali of payaṟṟamutu (green gram), 1 marakkal of amutupadi (rice) for 1 tirupponaka-taligai (boiled rice), 12 paruppuviyal-padi (dal), 4 tirumanja-padi-tirupponakam (boiled rice), taligai-tirupponakam (boiled rice), 10 tiruchchivikai-padi-tirupponakam (boiled rice), 1 alankara-nayaka-taligai comprising of 12 rajana-tirupponakam (boiled rice) and 1 tirukkananadai (sweet preparation), 2 pattanam-dosai paruppuviyal-padi (dal rice crepes), 5 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 ilaiyamutu (betel leaves). The articles to be provided for the third day of the marriage festival include: 4 tirumanja-padi-tirupponakam (boiled rice), 20 taligai-tirupponakam (boiled rice), 10 tiruchchivikai-padi-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation) and 2 pattanam-dosai paruppuviyal-padi (dal rice crepes). The articles to be provided for the fourth day of the marriage festival include: 1 nali of neyamutu (ghee) and 1 pot of payasa-charu-prasadam (sweetened milk), 4 tirumanja-padi-tirupponakam (boiled rice), 20 taligai-tirupponakam (boiled rice), 10 tiruchchivikai-padi-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation) and 1 appa padi (rice cake) and 2 pattanam-dosai paruppuviyal-padi (dal rice crepes). The articles to be provided for the fifth day of the marriage festival include: 4 tirumanja-padi-tirupponakam (boiled rice), 20 taligai-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation) and 1 appa padi (rice cake) and 2 pattanam-dosai paruppuviyal-padi (dal rice crepes). Sundry expenses of marriage festival: 10 marakkal of amutupadi (rice), 1 marakkal of neyamutu (ghee), 4 marakkal of payaṟṟamutu (green gram), 5 visai of vellam (jaggery), 5 visai of panchathaarai (refined sugar), 5 kinds of kariamutu (vegetables), 2 nali of miḷakuamutu (pepper), 2 marakkal of uppuamutu (salt), 3 visai of puli (tamarind), 5 marakkal of paalamutu (milk), 250 vāḻaippaḻam (plantains), 10 palāppaḻa (jack fruit), 50 teṅkāy (coconut), 2 nali of kadugu (mustard), 1 nali of seeragam (cumin), 2 nali of venthayam (fenugreek), 50 elumichampazham (lemons), 1000 aṭaikkāyamutu (areca nut) and 2000 ilaiyamutu (betel leaves). The articles to be provided as ubhaiyam for hunting festival include: 2 payasa (sweetened milk), 1 nali of vennai (butter), 1 pot of tayiramutu (curd), 2 marakkal of paalamutu (milk) and 50 vāḻaippaḻam (plantains). The articles to be provided as ubhaiyam for Sri Venkatesa include 10 paruppuviyal (dal) and 4 manohara-padi (sweet). The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Mrigasirsham, being the 12th solar day of the dark fortnight of the Karkataka (Adi) month in the year Parabhava, current with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour Tiruvenkata Manikkam, daughter of Tippasani. It mentions about the offering of 4 prasadam to propitiate Sri Venkatesa on specific festival days. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Purattadi, being the 3rd solar day of the dark fortnight of the Simha (Avani) month in the cyclic year Parabhava, current with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour Sripati Obalesvararaja, son of Sriman Mahamandalesvara Maruraju Ramaraja. It mentions about the preparation of 1 junnu padi (a kind of payasam or tirattippal) with 2 marakkal of paalamutu (milk), 1 visai of panchathaarai (refined sugar), ½ pana weight of karpooram (refined camphor and 8 vellai tirupponakam (boiled rice) with 8 marakkal of amutupadi (rice), 1 nali of neyamutu (ghee), 2 nali and 1 uri of tayiramutu (curd), 2 nali and 1 uri of payaṟṟamutu (green gram), 1 basket of kariamutu (vegetables), uppuamutu (salt) and miḷakuamutu (pepper) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Rohini, being the 7rd solar day of the dark fortnight of the Simha (Avani) month in the cyclic year Parabhava, corresponding with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalamman. It mentions about the offering of 40 manohara padi (sweet murukku) to propitiate Sri Venkatesa during the 10 Brahmotsavam celebrated every year.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Rohini, being the 8th solar day of the dark fortnight of the Simha (Avani) month in the cyclic year Parabhava, current with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nagara Padandaiyar, the son of Timmarasa Padandaiyar. It mentions about the utilisation of 100 gatti varahan for the preparation of 4 vellai-tirupponakam (boiled rice) with 4 marakkal of amutupadi (rice), 1 uri of payaṟṟamutu (green gram), 1 uri of miḷakuamutu (pepper), uppuamutu (salt) and tayiramutu (curd) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Avittam (Dhanishtha), being the 8th solar day of the bright fortnight of the Vrischika (Kartika) month in the year Parabhava, current with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvenkata Bhayakkara Ayyapattar, son of Tiruvenkataperumal Araiyar. It mentions about the utilisation of narpanam of 2455 for the preparation of 51 dosai-padi (rice crepes), 1 paruppuviyal (dal) and 51 tiruppanyaram (sweet preparation) with 1 vatti, 5 marakkal and 2 nali of payaṟṟamutu (green gram) and 6 ½ visai of cakkaraiamutu (sugar) along with 2250 aṭaikkāyamutu (areca nut), 5100 ilaiyamutu (betel leaves) and 51 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Uttiram, being the 7th solar day of the dark fortnight of the Dhanus (Margali) month in the year Parabhava, current with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Koppu setti, son of Kalam Kanni setti. It mentions about the utilisation of narpanam of 2000 for the preparation of 1 vellai-tirupponakam (venpongal taligai -boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of payaṟṟamutu (green gram), 1 alakku of neyamutu (ghee), 1 ulakku of tayiramutu (curd), uppuamutu (salt), miḷakuamutu (pepper) and kariamutu (vegetables) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east (upper base) in front of the padikavali-Gopuram in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Pushyam, being the 13th solar day of the bright fortnight of the Kumbha (Masi) month in the year Parabhava, corresponding with the Salivahana Saka year 1468. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Settalur Kuppayyan, son of Settalur Appan. It mentions about the utilisation of narpanam of 2550 for the preparation of 1 vellai- tirupponakam (boiled rice), 60 tirupponaka-taligai (boiled rice), 1 paruppuviyal (kadalai-sundal) and 2 manohara-padi (sweet) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple
Description: The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Vada Tiruvenkata Jiyar. It mentions about the utilisation of narpanam of 840 for the preparation of 21 manohara-padi (sweet) to propitiate Sri Venkatesa and other deities on specific festival days every year. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a 30th day in the Ani month in the cyclic year Plavanga, current with the Salivahana Saka year 1469. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Desantari Perarulalayyam and Timmaraja. It mentions about the utilisation of 14 rekhai pon for offering 2 appa padi (rice cake) to propitiate Sri Venkatesa and on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttirattadi, being the 6th solar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Plavanga, current with the Salivahana Saka year 1469. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalai-amman, daughter of Kamarasayyangar. It mentions about the utilisation of narpanam of 300 for offering 60 tirupponaka-taligai (boiled rice) to propitiate Sri Venkatesa on the 30 days of Tirupalli-eluchchi.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttirattadi, being the 6th solar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Plavanga, current with the Salivahana Saka year 1469. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sevvappa-Nayakkar, son of Manikkakkodiyar. It mentions about the utilisation of 70 rekhai-pon for the preparation of 2 vellai-irupponaka-taligai (boiled rice) and 13 appa padi (rice cake) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third prakara in Tirupati Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Hastam, being the 14th solar day of the bright fortnight of the Mina (Panguni)) month in the cyclic year Plavanga, current with the Salivahana Saka year 1469. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Lingasani, daughter of Tiruvenkatadasi. It mentions about the offering of 10 manohara-padi (sweet) to propitiate Sri Malaikuniyaninra Perumal on all 7th festival days of the 10 day Brahmotsavamas every year.
Resource Type:
Source Location: This inscription is engraved on a slab near the second mantapam on the way to Tirumalai hills.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about 1 nali of prasadam that has to be offered to the person maintaining the watershed established by Damodaran, one of the Tirumalai temple-accountants.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Timmayyan, son of Chediraya Maharayar. It mentions about the utilisation of narpanm of 600 for the preparation of 30 tirupponaka-taligai (boiled rice) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This inscription is engraved on the south wall of the record room in the first prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the offering of 1 tirupponaka-taligai (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), kariamutu (vegetables), miḷakuamutu (pepper) and uppuamutu (salt) to propitiate Sri Venkatesa daily. This charity shall continue to be in force till the moon and the sun shine.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side) of the padikavali gopuram in Tirumalai temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the utilisation of charity of Srinivasayyan to prepare 2 prasadam and 2 panyaram (sweet flour balls) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This inscription is engraved on the west wall (inner side) of the Inamahal-mantapam in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas. It specifies about the offering of 6 vagai-padi and 1 tiruvolaka-taligai (boiled rice) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall (inner right side) of the Inamahal-mantapam in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the offering of 4 dadhyodana taligai (curdrice) and 30 tirupponaka-taligai (boiled rice) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the offering of prasadam to Sri Malaininra Perumal during the Mannasamudram village festival.
Resource Type:
Source Location: This inscription is engraved on the south base of the front mantapam (in front of Baagaru-vakili) in the first Prakara of Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Bharani, being the 14th solar day of the dark fortnight of the Rishabha (Vaikasi) month in the cyclic year Kilaka, current with the Salivahana Saka year 1470. It mentions about the utilisation of the income to 2 villages for the preparation of 3285 vellai-tirupponaka-taligai (boiled rice) at the rate of 9 vellai-tirupponaka-taligai (boiled rice) per day, with 164 vatti and 5 marakkal of amutupadi (rice), 10 vatti, 5 marakkal, 1 nali and 1 alakku of tayiramutu (curd) and 730 baskets of kariamutu (vegetables) to propitiate Sri Venkatesa every day. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Puradam, being the 11th solar day of the bright fortnight of the Simha (Avani) month in the cyclic year Kilaka, current with the Salivahana Saka year 1470. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ettur Srinivasan. It mentions about the utilisation of narpanam of 450 for the preparation of 10 kunukku-padi (dal-rice fritter) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall of the third Prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Pushyam, being the 5th solar day of the bright fortnight of the Rishabha (Vaikasi) month in the year Virodhikrit, current with the Salivahana Saka year 1473. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Surappa Nayakkar, son of Pottappa Nayakkar. It mentions about the utilisation of 400 rekhai-pon for the preparation of 4 vellai-tirupponakam (boiled rice- venpongal taligai), 5 marakkal of nel (grains), 2 visai of cakkaraiamutu (sugar), amutupadi (rice), 1 pot of 4 nali charu (soup), 1 pot of 2 nali charu (soup), 2 tirupponaka-prasadam (boiled rice), 2 nali of navadhanyam (nine kinds of grains), 2 nali of paalamutu (milk), 2 teṅkāy (coconut), 3 nali of amutupadi (rice), 2 vatti of nel (grains), 1 vatti of amutupadi (rice), 3 marakkal of ellu (sesame), 1 marakkal and 2 nali of neyamutu (ghee), 3 payasam (sweetened milk), 3 charu (soup) pots, 9 tirupponaka-taligai (boiled rice), Panchamrita-snapana articles like 3 nali of paalamutu (milk), 3 nali of tayiramutu (curd), 3 nali of thean (honey), 3 nali of neyamutu (ghee), and 3 nali of panchathaarai (refined sugar), Madhuparka articles like 3 nali of neyamutu (ghee), 3 nali of thean (honey), 3 nali of paalamutu (milk), 3 nali of tayiramutu (curd) and 3 visai of cakkaraiamutu (sugar), 6 palam of chandhanam (sandal paste), 6 teṅkāy (coconut), 25 vāḻaippaḻam (plantains), 3 visai of vellam (jaggery), 113 tirupponaka-taligai (boiled rice), 3 suddhanna-pancha-havis-taligai, 3 paruppuviyal (dal), 3 tilanna-taligai (rice mixed with sesame seed powder), 3 tirukkananadai (sweet preparation), 3 appa padi (rice cake), 3 atirasapadi (sweet preparation), 3 vadaipadi (fritters), 3 godhi-padi (wheat preparation), 3 iddali padi (rice cake), 3 sukhiyan-padi (sweet preparation), 3 kunukku-padi (dal-rice fritter), 3 iddali padi (rice cake), 6 dosai paruppuviyal-padi (rice crepes, dal), 1 vatti and 10 marakkal of avalamutu (flattened rice), 1 vatti and 10 marakkal of poriamutu (parched rice), 15 marakkal of payaṟṟamutu (green gram), 1 tiruppanyaram (sweet preparation), 30 dadhyodana taligai (curdrice), 4 tirupponakam (boiled rice), 1 nali of kadugu (mustard), 1 visai of manjal (turmeric), 5 baskets of kariamutu (vegetables), 100 vāḻaippaḻam (plantains), 20 teṅkāy (coconut), dadhyodanam (curdrice), tiruppavadai (sweet preparation), 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 100 mampazham (mangoes) and 5 marakkal of rajana amutupadi (superior rice) for 10 pots of Bhagala-bath (curd rice) to propitiate Sri Venkatesa during Sahasranamarchana. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third Prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Uttiram, being the 5th solar day of the bright fortnight of the Karkataka (Aadi) month in the cyclic year Virodhikrit, corresponding to the Salivahana Saka year 1473. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Rayasam Venkatadri, son of Viramaraju Timmayyar. It mentions about the utilisation of income collected from the 2 villages to prepare 1460 vellai-tirupponakam (boiled rice) and 250 atirasappaṭi (sweet preparation made with rice and jaggery) alongwith 250 palam of chandhanam (sandal paste), 49000 aṭaikkāyamutu (areca nut) and 61500 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Elappa Nayakkar who maintains the watershed. It mentions about the preparation of 3 appam (rice cake), 3 vadai (fritters), 3 godhi (okkorai- wheat preparation), 3 dosai (rice crepes), 3 iddali (rice cake) and panyaram (sweet preparation) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirnmalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Punarpusam, being the 12th solar day of the dark fortnight of the Karkataka (Adi) month in the cyclic year Virodhikrit, corresponding with the Salivahana Saka year 1473. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Malaiyappar, son of Tirumalai Josyar. It mentions about the utilisation of narpanam of 200 rekhai-pon for the preparation of 4 vellai-tirupponakam (ven-pongal taligai- boiled rice) to propitiate Sri Venkatesa daily.
Resource Type:
Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the preparation of 4 tirupponaka-taligai (boiled rice) along with 100 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 1 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa after the holybath during Panguni-Brahmotsavam.
Resource Type:
Source Location: This inscription is engraved on the west wall of the second prakara in Tirumalai Temple.
Description: This fragmented inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas. It mentions about the offering of 30 tirupponaka-taligai (boiled rice) and 1 atirasappaṭi (sweet preparation made with rice and jaggery) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the offering of 10 atirasappaṭi (sweet preparation made with rice and jaggery) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This inscription is engraved on the north wall of the third prakara in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Uttiradham, being the 12th solar day of the bright fortnight of the Simha (Avani) month in the cyclic year Paridhapi, current to the Salivahana Saka year 1474. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalai Nayakkar, son of Palu-Nayakkar. It mentions about the preparation of 1095 sandhi-tirupponaka-taligai (boiled rice) at the rate of 3 sandhi-tirupponaka-taligai (boiled rice) per day with 54 vatti and 15 marakkal of amutupadi (rice), 1 vatti and 14 marakkal of payaṟṟamutu (green gram), 2 vatti, 14 marakkal, 3 nali and 1 alakku of neyamutu (ghee), 1 vatti and 16 marakkal of tayiramutu (curd), 17 marakkal and 1 uri of uppuamutu (salt), 2 marakkal, 3 nali, 1 ulakku, 1 alakku and 1 solagai of miḷakuamutu (pepper) and 182½ baskets of kariamutu (vegetables) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the west wall (inner side) of the Inamahal-mantapam in the second prakara of Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of the star Makham, current to the Salivahana Saka year 1475. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Karanika Bhasavarasar. It mentions about the offering of tirupponaka-taligai (boiled rice) to Tiruvenkatamudaiyan daily.
Resource Type:
Source Location: This inscription is engraved on the west wall, (inner side) of Yamunaitturai-mantapam in the second prakara of Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a bright fortnight of the Makara (Tai) month in the cyclic year Pramadicha. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Bhasavarasayyar. It mentions about the offering of 80 atirasappaṭi (sweet preparation made with rice and jaggery) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This inscription is engraved on the west wall (inner side) of Inamahal-mantapam in the second prakara of Tirumalai Temple
Description: This inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the offering of 13 iddali padi (rice cake) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This inscription is engraved on the west wall (inner side) of Inamahal-mantapam in the second prakara of Tirumalai Temple.
Description: This fragmented inscription belongs to the reign of King Sadasiva Devaraya of Vijayanagara Empire. It mentions about the offering of 300 aṭaikkāyamutu (areca nut), 600 ilaiyamutu (betel leaves) and 6 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This inscription is engraved on the south base (inner right-side) of the Padikavali-gopuram in Tirumalai Temple
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Satayam, in the month of Kumoha (Masi) in the cyclic year Pramadicha, current to the Salivahana Saka year 1475. It specifies that Aliya Ramayyadeva Maharaja issued this silasasanam in favour of Srinivasan and others of Vaikhanasa-castle. It mentions about the offering of 2 pongal-taligai and 4 appam (rice cake) to propitiate Sri Venkatesa. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prakara in Tirumalai Temple.
Description: This inscription belonging to the reign of King Sadasiva Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Tiruvenam (Sravanam), being the 8th solar day of the dark fortnight of the Mesha (Chittirai) month in the cyclic year Rakshasa, current to the Salivahana Saka year 1477. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Pappu-Timmarajayyan. It mentions about the preparation of 4 dadhyodana-taligai (curdrice), 1 nayaka-taligai, 12 tirupponaka-taligai (boiled rice), 5 vellai-tirupponaka-taligai (boiled rice), 1 tenkulal-padi, 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 godhi-padi (wheat preparation), 5 marakkal of pori (parched rice), 5 marakkal of payaṟṟamutu (green gram), 5 marakkal of kadalai (bengal gram), 2 marakkal of paruppu (select dal), 2 marakkal of ellu (sesame), 4½ visai of cakkaraiamutu (sugar) for panakam (sweetened drink), 3 visai of vellam (jaggery), aval (flattened rice), 2 visai of panchathaarai (refined sugar), 100 palam of chandhanam (sandal paste), 3 nayaka-taligai consisting of 36 tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 sukhiyan-padi (sweet preparation), 30 teṅkāy (coconut), 400 vāḻaippaḻam (plantains), 10 palāppaḻa (jack fruit), 200 vilampazham (wood apple), 4 vellai-tirupponaka-taligai (boiled rice) and 12 tirupponaka-taligai (boiled rice) along with 400 aṭaikkāyamutu (areca nut) and 800 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on a slab in Paḍi -pōṭu room in the second prākāra of Tirumalai temple.
Description: This inscription belonging to the reign of King Venkatapati Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttirattadi, being the 10th solar day of the bright fortnight of the Vrischika (Kartikai) month in the cyclic year Pramadi, current with the Salivahana Saka year 1501. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Appayyar. It mentions about the offerings of 2 pongal taligai (rice and lentil porridge) and 1 dadhyodana taligai (curd rice) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple. It mentions about the utilization of 120 rekhai pon collected from the Tippaguntapalli village to offer 13 atisarasapadi (sweet cake) to propitiate Srinivasayyar.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple. It belongs to the Vijayanagara Empire. It mentions about the utilization of 20 rekhai pon for the preparation of 13 atirasapadi (sweet cake) and 20 appapadi (sweet rice cake) to propitiate Perumal.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple and it belongs to the Vijayanagara Empire. It mentions about the utilization of 163 panam for the preparation of 13 appapadi (sweet rice cake) to propitiate Periya Perumal on specific festival days.
Resource Type:
Source Location: This inscription is engraved on the south wall of the third prākāra in Tirumalai Temple.
Description: This inscription belonging to the reign of King Venkatapati Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Rohini, being the 5th solar day of the dark fortnight of the Kanya (Purattasi) month in the year Svabhanu, corresponding with the Salivahana Saka year 1505. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalai Kumara Tatacharyar Ayyan. It mentions about the utilization of narpanam of 146 for the preparation of 730 pongal-tirupponaka-taligai (Pongal); 1427 vellai-tirupponaka-taligai (boiled rice), 37 paruppuviyal-padi (kadalai-sundal), pancha-havis-taligai, dosai (rice crepes), payasam (sweetened milk), 10 tirupponaka-taligai (boiled rice), 62 appa padi (rice cake), 17 atirasappaṭi (sweet preparation made with rice and jaggery), 34 iddali padi (rice cake), 1 pori-vilangay-padi (puffed rice balls), tiruppanyaram (vadai-paruppu) with 1 vatti and 3 marakkal of payaṟṟamutu (green gram), 1 marakkal and 2 nali of paruppu (select dal), 5 marakkal of aval (flattened rice), 1 vatti and 8 marakkal of pori (parched rice), 1 tapalai (a kind of cake), 9 pots of panakam (sweetened drink), 1 marakkal of vennai (butter), 2 ½ visai of panchathaarai (refined sugar), 5 visai of vellam (jaggery), 350 vāḻaippaḻam (plantains), 300 mampazham (mangoes), 10 palāppaḻa (jack fruit), 65 teṅkāy (coconut), 25 palam of chandhanam (sandal paste), 9150 aṭaikkāyamutu (areca nut), 18300 ilaiyamutu (betel leaves); 6 vagai padi comprising 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the south wall of the Kalyāṇa-Maṇṭapam in the first prākāra of Tirumalai Temple.
Description: This inscription belonging to the reign of King Venkatapati Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Chittirai, being the full-moon day of the bright fortnight of the Mesha (Chittirai) month in the year Vyaya, current with the Salivahana Saka year 1508. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Avasaram Chennappar. It mentions about the utilization of 5 rekhai pon and 7 panam for the preparation of 3 vellai-tirupponaka-taligai (boiled rice) comprising 30 tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves), 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 vadaipadi (fritters), 1 paruppuviyal-padi (kadalai-sundal-padi), 1 sukhiyan-padi (sweet preparation), cakkaraiamutu (sugar), 1 tiruppanyaram (vadai-paruppu), 4 dadhyodana taligai (curd rice); 1 tiruvolakam comprising 10 tirupponaka-taligai (boiled rice), 2 appa padi (rice cake), 2 atirasappaṭi (sweet preparation made with rice and jaggery), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 1 manohara-padi (sweet), 1 kunukku-padi (dal-rice fritter), 1 tirukkananadai (sweet preparation), 8 visai of vellam (jaggery) for pagu (treacle), 50 teṅkāy (coconut), 200 vāḻaippaḻam (plantains), 8 palāppaḻa (jack fruit) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This Inscription is engraved on the south and east wall of Srī Varadarājasvāmi shrine in the first prākār of Tirumalai Temple.
Description: This inscription belonging to the reign of King Venkatapati Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttirattadi (Uttarabhadra), being the 10th solar day of the bright fortnight of the Vrischika (Kartikai) month in the year Parabhava, current with the Salivahana Saka year 1528. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Hanumayyar Annangar. It mentions about the utilization of 365 rekhai pon for the preparation of 1825 panchathaarai pongal (sakkarai Pongal taligai or sweet pongal) to propitiate Sri Venkatesa daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the north wall (inner-side) of the third prakara (near Yamunai-thurai of Tirumalai Temple.
Description: This inscription belonging to the reign of King Venkatapati Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Asvini being the 13th solar day of the bright fortnight of the Vrischika (Kartikai) month in the year Ananda, current with the Salivahana Saka year 1536. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nottakkara Venkatayyan. It mentions about the utilization of 200 rekhai pon for the preparation of 1 appa padi (rice cake), 1 vadaipadi (fritters), 1 iddali padi (rice cake), 1 dosai-padi (rice crepes), 1 marakkal of payaṟṟamutu (green gram) for 1 tiruppanyaram (sweet preparation), 1 marakkal of pori (parched rice), ¼ visai of vellam (jaggery), 1 nali of ennai (gingelly oil), 36 dadhyodana taligai (curd rice), 5 atirasappaṭi (sweet preparation made with rice and jaggery), 5 tentalai padi (tenkulal padi), 5 manohara-padi (sweet), 5 kunukku-padi (dal-rice fritter), 5 ellundai padi (sweet sesame balls), maniparuppu undai padi (sweet split pulse balls), 4 marakkal of payaṟṟamutu (green gram) for 1 tiruppanyara padi (sweet preparation), 4 visai of vellam (jaggery), 200 vāḻaippaḻam (plantains), 100 teṅkāy (coconut), 100 karumpu (sugarcane), 20 palam of chandhanam (sandal paste), 600 aṭaikkāyamutu (areca nut) and 1200 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This Inscription is engraved on the east wall (inner side.) North of Padikavali-Gopuram in Tirumalai Temple
Description: This inscription belonging to the reign of King Venkatapati Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Uttiradham, being the 5th solar day of the bright fortnight of the Vrischika (Kartikai) month, in the cyclic year Nala, corresponding to the Salivahana Saka year 1538. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Chinna Timmarajayyan. It mentions about the utilization of 281 rekhai pon and 6 panam for the preparation of 356 periya-taligai prasadam with 1 marakkal of amutupadi (rice), 1 uri of payaṟṟamutu (green gram), 365 porikari-taligai (fried vegetable), 365 kuttukari-taligai (sauces), milagu-sambharam (pepper sambhar), pachadi (sauce), 365 morcharu-gun (pots of curds), 365 milagucharu-gun (pots of pepper sauces), 3 nali of neyamutu (ghee), 4 pongal-taligai (boiled rice), 10 iddali padi (rice cake) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This inscription is engraved on the south wall of the second prakara in Tirumalai Temple.
Description: This inscription is written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Hastam, being the 14th solar day of the bright fortnight of the Chaitra (Chittirai) month in the year Raktakshi, corresponding with the Salivahana Saka year 1606. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Settalur Kuppayyan, son of Settalur Appan. It mentions about the utilisation of 525 rekhai pon for the preparation of 4 suddhanna-alankara-taligai, 1 alankara-taligai, 1 taligai prasadam, 1 pot of payasam (sweetened milk), 1 pachadi (sauce), 1 dosai-padi (rice crepes), amutupadi (rice), payaṟṟamutu (green gram), 1 solagai of uppuamutu (salt), 1 visai of puli (tamarind), Sambharam (a kind of sauce), kariamutu (vegetables), 1 solagai of neyamutu (ghee), 1 visai of vellam (jaggery) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription belongs to the reign of King Venkatapati Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 120 rekhai-pon for the preparation of 13 atirasapadi (sweet preparation).
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Source Location: This inscription is engraved on the north wall of the second prakara in Tirumalai Temple.
Description: This inscription belongs to the reign of King Venkatapati Devaraya of Vijayanagara Empire. It mentions about the utilization of 26 rekhai pon for the preparation of 33 atirasapadi (sweet preparation) and 20 appa padi (rice cake) with 1 vatti of payaṟṟamutu (green gram) to propitiate Sri Ramanuja.
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Source Location: This inscription is engraved on the north wall of the first prakara of Nataraja Temple.
Description: This inscription belongs to the reign of Tribhuvanachchakkravartti Rajaraja Chola, attested by Tiru-mandira-olai Neriyudaichchola-muvendavelan and other officials bears the date of the 107th day of the Year 14. This record mentions about the gifting of 1 veli and 2 ma of land by Ambaruvandai Aryan Sri Vedavanapperuman alais Kalingarayan of Ambar-nadu to Aludaiya-Nayanar with 500 palapzham (jack fruits), 5000 maampazham (mangoes) and 5000 vaazhaipazham (plantain fruits) in exchange for the taxes on that land. This charter was recorded in the presence of the local assembly.
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Source Location: This inscription is engraved on the north wall of the first prakara of Nataraja Temple.
Description: This inscription belongs to the reign of Tribhuvanachchakkravartti Rajaraja Chola, attested by Tondaiman and other officials bears a date of the Year 3. This record mentions about the land set apart in Midini-kkudi Danavinoda-nallur, a hamlet in Perumbarrappuliyur for cultivating and maintaining a thengai (coconut) grove and nandavanam (flower garden).
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Source Location: This inscription is engraved on the north wall of the first prakara of Nataraja Temple.
Description: This inscription belongs to the reign of Tribhuvanachchakkravartti Rajaraja Chola, attested by Tondaiman and Minavan Muvendavelan bears the date of the 115th day of the Year 3. This record mentions about the gifting of 1 ¼ veli of land by Aaryan Somanatha Devan alias Kurukulattaraiyan to cultivate and produce 130 chengalunir flowers daily to prepare the garland for God Aludaiyar during the midnight service.
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Source Location: This inscription is engraved on the north wall of the first prakara of Nataraja Temple.
Description: This inscription belongs to the reign of Tribhuvanachchakkravartti Tribhuvanaviradeva Kulottunga Chola, attested by the official members of the assembly, bears the date of the 224th day of the Year 39. This record mentions about the gifting of a total of 1½ veli, ½ kani, 1, munirigai and kil of land in three different villages by Aaryan Sri Patanjalidevan alias Ilankesvaran to cultivate and produce 200 chengalunir flowers daily for God Aludaiyar in the tiruppu-mandapam.
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Source Location: This inscription is engraved on the north wall of the first prakara of Nataraja Temple.
Description: This inscription belongs to the reign of Parakesari Varman Vikrama Chola, attested by Tondaiman and other officials bears the date of the 225th day of the Year 7. This record mentions about the land allotted by Palaiyapuram-udaiyar Singala-rayar for the maintenance of those tending the thirunandavanam (garden) set up to supply flowers for the Tiruppu mandapam of the temple and thengai (coconuts) to the temple kitchen, set apart in Brahma-viradhi-kkudi Sri-Patanjalidevanallur in Madhurantakapperilamai-nadu, a northern hamlet in Perumbarrappuliyur.
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Source Location: This inscription is engraved on the right entrance of the south gopuram of Nataraja Temple.
Description: This inscription belongs to the reign of Sri Ranga-Deva-Maharaya, bearing the date of a Thursday in Vrisha, Kumbha su.14, Sravishta of the Saka Year 1503. This record mentions about the gifting of 5 villages by Vaiyyappa Krishnappa Kondama-nayakkar for the food offerings and festivals for God Chidambaresvaran of Perumbarrappuliyür and Goddess Sivakamasundari. It also mentions that the levy on the sale of milagutaragu (pepper) in Chidambaram also was also included in the gift.
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Source Location: This inscription is engraved on the north wall of the Second prakara of Nataraja Temple.
Description: This inscription belongs to the reign of Tribhuvanachchakkravartti Rajaraja Chola, attested by Tiru-mandira-olai Rajendrasinga-muvendavelan, Tondaiman and other officials bears the date of the 14th day of the Year 2. This record mentions about the gifting of 6 ma of land by Gangai-Kondal, the alagi of the udaiyan of Kunamalaipadifor raising a garden to be called as ‘ennai rakshittaan” to measure out 1 kalam 1 tuni and 4 nali of flowers to the temple per day. This garden was supposed to be taken care by 20 workers along with 1 supervisor and the former will be rewarded with 1 kuruni, 4 nali of nel (paddy) per person per day and the latter with 1 padakku of nel (paddy) per day.
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Source Location: This inscription is engraved on the right entrance of the east gopuram of Nataraja Temple.
Description: This inscription belongs to the reign of VenkataDeva-Maharaya, bearing the date of the 2[2] Tai of Sarvvadhari of the Saka Year 1510. This record mentions that Vaiyyappa-Krishnappa-Kondama-nayakkar-Ayan ordered 50,000 kalam of daniyam (grains/paddy) from Viranarayana-chchirmai for 30 talikai (meals) to be prepared as food-offerings to God Chidambaresvaran and then to be distributed to the mendicants (tiruvottu-nayanmar) as bhiksha (alms). By this he has provided 50 meals for 50 people.
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Source Location: This inscription is engraved on a pillar, second prakara, left of the western entrance of Nataraja Temple.
Description: This inscription belongs to the reign of Kulottunga Chola III, attested by Villavarayan, Tondaiman and other officials bears the date of the 52nd day of the Year 34. This record mentions about the gifting of 5 ma of land by Sri-Patanjali-Devan for raising a garden on his name and ½ ma of kitchen garden land for the support of 4 persons working in the garden. This flower garden was supposed to be taken care by 2 ½ workers and 1 ½ supervisor to cultivate flowers like iruvatchi (Arabian jasmine- Jasminum sambac), malligai (jasmine- Jasminum officinale) and nandiyavattai (Crape jasmine- Tabernaemontana divaricata), and they will be rewarded with nel (paddy) per person per day.
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Source Location: This inscription is engraved on a pillar in the second prakara, left of the western entrance of Nataraja Temple.
Description: This inscription belongs to the reign of Narsa-nayaka, bears the date of the 15th day of the Avani month of the Raudri year corresponding to the Saka era 1422. This record mentions about the distribution of 10 appam (sweet cakes) and adaikkaiamutu (betel-nuts) as daily allowance after offering to the god in the temple, as ordered by Tirumalai-kkolundar of Vayalaikkavur.
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Source Location: This inscription is engraved on a left entrance of south gopuram of Nataraja Temple.
Description: This inscription belongs to the reign of Maravarman Tribhuvana-chakravartti Vira-Pandya, bearing the date of the 123rd day of the Year 4. This record mentions about the 2 gardens with thengu maram (coconut trees) and palaamaram (jackfruit trees) set up by Araiyan Manruladum-permal alias Villavadarayar and Chellappillaiyar alias Chédiyarayan. The expenses on the wages (korru) and clothes (pudavai) of 18 persons (tiruttondar), 16 of whom were meant to tend the two gardens and the remaining two attached to the water distribution kiosk (tannir-pandal) were taken care by the donor.
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Source Location: This inscription is engraved on the eastern side of rock present at Arulala Perumal Temple.
Description: This inscription is engraved on the eastern side of rock present at Arulala Perumal Temple. Atappam Chinnach Chevappa Nayakkar's son Achuthappa Nayakkar has donated five villages namely Kalanivasal, Thenkarai Vadaikudi, Brangachery, Rasanarayanan and Silasintamani in Tiruchampalli Sirmai of Chola Mandal to the Arulala Perumal temple in Thiruvathyur. After receiving it, the Bandarats of the temple cut an inscription listing the materials and expenses for holding the Vaigasith festival. Food offerings such as cukiyaṉ (sweet dumplings), tocai (thin savory pancake), vaṭai (fritters), iṭṭali (savory rice cake), ney (ghee), tayir (curd), payaṟu (pulses), kaṟiyamutu (vegetables) and for anointing ceremony iḷanīr (tender coconut water), cantaṉam (sandalwood), paṉṉīṟ (rose water), kastūri (musk), and kuṅkumappū (saffron) were mentioned. The names and staff of the mandapams where they stay during the street walk are marked in it.
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Source Location: The inscription is engraved on proper right jamb of the entrance into the Chandana mandapa
Description: The inscription is engraved on proper right jamb of the entrance into the Chandana mandapa belonging to 39th year of the reign of Parantaka-I (945-46 AD). It records a gift of land in Sasanamangalam in Vilanadu for amudu (food offerings) like appa (rice cake) on the occasion of the bathing ceremony of the god on the day of Rohini, the day of Tirumulaippuludi during the panguni uttiram festival by Achchiyan- Bhattan alias Sri Vasudevan, a brahmadhiraja of Peruvengur in Vilanadu.
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Source Location: The inscription is engraved on a slab kept near the Devasthanam museum
Description: The inscription is engraved on a slab kept near the devasthanam museum belonging to 41st year of the king (948-49 AD). It records a gift of two pieces of land in Sasanamangalam by Achchiyan- Bhattan alias Sri Vasudevan, a brahmadhiraja of Peruvengur in Vilanadu for amudu (food offerings) like appa (sweet cake) to the god on the day of Ekadasi, during the panguni uttiram festival in the temple. Mentions the measure called “Rajakesari”.
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Source Location: The inscription is engraved on the hexagonal column of a pillar lying in front of the ancient paddy storing rooms in the kottaram.
Description: The inscription is engraved on the hexagonal column of a pillar lying in front of the ancient paddy storing rooms in the kottaram belonging to 32nd year of reign of King Rajaraja I. The writing is in a spiral starting at the top of the column and ending at the bottom. It is slightly damaged in the beginning and contains prasasti commencing with tirumagal pola. It registers the gift of a hundred cows for the daily supply of four nali of pālamitu (milk) measured by the liquid measured called senanadai for the pal amudu service to the god by Madurantakan Sundara Solan alias Rajaraja Ilangovelar.
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Source Location: The inscription is engraved on the second prakara of the east wall of Srirangatha swamy temple of Srirangam
Description: The inscription is engraved on the second prakara of the east wall of Srirangatha swamy temple of Srirangam belonging to the period of 32nd year Dhanus, su.1, Sunday corresponds to AD 1209, November 29, Sunday, 96. It registers the gift of land after purchased from the temple authorities by Olai mangalam udaiyan tiruvenkadudaiyan, who is the merchant of Kulottungacholapattanam in Sellur-nadu in Rajaraja valanadu for amutu (food offerings) like arici (rice), ney (ghee), kaṟiyamutu (vegetables) during the sandha instituted in the temple in the name of donor.
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Source Location: The inscription is engraved on the Kurattalvar shrine, tiers of the south wall of the Srirangatha swamy temple of Srirangam
Description: The engraving is found on the southern tiers of the Srirangatha swamy temple's Kurattalvar shrine in Srirangam. It is attributed to King Sriranga Deva Raya from the Vijayanagara dynasty. This inscription, dated Saka 1531, Kilaka, Chaitra shukla. 2, which corresponds to March 7, 1608 A.D., Monday, documents two endowments. One endowment is of 60 vardhas, while the other is of 100 vardhas. These endowments were made for the purpose of worship and the offering of curd-rice on the natal star days of Periyalvar and other individuals during the year Kilaka, Vaisakha shukla.
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Source Location: The inscription is engraved on the fourth prakara of west wall of Srirangatha swamy temple of Srirangam.
Description: The inscription is engraved on the fourth prakara of west wall of Srirangatha swamy temple of Srirangam belonging to 36th year of the reign of King. It registers the gift of money and 1 veli of land in the village Peyatti in Kulasekharasaruppedimangalam by Kesuvan sundarattoludaiyan alias Pillai Singapperumal kuttan for food offerings like tirupponakam amutu (boiled rice) to the goddess in his name on his birthday every year.
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Source Location: The inscription is engraved on the fifth Prakara of eastern wall of the Garuda-Mandapa in Srirangatha swamy temple of Srirangam
Description: The inscription is engraved on the eastern wall of the Garuda-Mandapa in Srirangatha Swamy Temple, Srirangam. This inscription originates from the era of King Chokkanatha Nayaka, a ruler of the Madurai Nayakas dynasty. It is dated Saka 1596 and corresponds to year 1674.This inscription documents the donation of the village vūkkakuḍi, located in Tiruvaluruvamita within the Chola region. The village yields a revenue of 600 rekha gadya. The benefactor of this gift is Chinna Bomma Nayudu, and the purpose of the donation is for the worship and offerings to the deity Astabhuja-Gopalakrishna. This deity is enshrined within the temple constructed by Chinna Bomma Nayudu. The specifics of the offerings made to the image of Astabhuja-Sri Gopalakrishna are detailed, including provisions such as biyyaṁ (rice), pesalu (mung beans), minumulu (black gram), bellaṁ (jaggery), miriyālu (black pepper), jīlakarra (cumin), yālaki phalaṁ (wood apple), ciṁtapaṁḍu (tamarind), and various kūragāyalu (vegetables).
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Source Location: The inscription is engraved on the fourth prakara of south wall of Srirangatha swamy temple of Srirangam
Description: The inscription is engraved on the fourth prakara of south wall of Srirangatha swamy temple of Srirangam belonging to period Corresponds to A.D. 1253, January 22, Wednesday, Shashthi. It registers the gift of two veli of land lying uncultivated on the banks of the Kaveri river by the Srivaishnavas of Periyakovil to Olaimangalamudaiyan Ponnambalakkuttan Tiruvenkadudaiyar and Arulalan Alagiya Manavalapperumal, who are the merchants of Kulottunga Cholapattanam for the supply of avalamutu (flattened rice) to the god on the occassion of Uttarayana.
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Source Location: This inscription is engraved on round the pillar set up in the chandana-mandapa of Ranganathasvami temple at Tiruchirappalli.
Description: This inscription belonging to Uttama Chola of Chola dynasty, and it is engraved on round the pillar set up in the chandana-mandapa of Ranganathasvami temple at Tiruchirappalli, bears the date of Year 15 (986 AD). This records that the members of the sabha of Srirangam agreed to burn a lamp with 1 uri of nei (pure ghee) and 5 karai of bhimaseni karpuram (camphor), daily in front of god Tiruvarangattu-perumanadigal.
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Source Location: The inscription is engraved on the 3rd Prakara of the west wall in Sriranganatha Swamy Temple.
Description: This inscription was found on the 3rd prakara of the west wall in Sriranganatha Swamy Temple. It records an endowment of land by Rajarajan Arumoliyar alias Tennavan Madevi, queen of Rajendradeva (Kulottunga I) towards feeding (bhiksha) of bhahavar (bhagavar). It also refers to a land endowment by Rajamanikkam, the pendatti of Kaduvettigal to provide arisi (rice) for spreading under the Tiruppanjadi on certain specified occasions. The inscription is dated in the 25th year of the king’s reign.
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Source Location: The inscription is engraved on the 5th Prakara of the door jamb, Sokkappanaivasal gopura in Sriranganatha Swamy Temple.
Description: This inscription was found on the 5th Prakara of the door jamb, Sokkappanaivasal gopura in Sriranganatha Swamy Temple. It was recorded on the date Paridhavin, Margali 1, corresponding to 1492 A.D., November 27. It registers a gift of land in Pichchandarkoyil for offering of musarodaram (curd-rice) to the god in the name of Konerideva-Maharaja.
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Source Location: The inscription is engraved on the 2nd Prakara of east wall in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the 2nd Prakara of east wall in Sriranganatha Swamy Temple. It dates back to Saka 1457, Manmatha, Karkataka, ba. 15, Wednesday, Punarpusam corresponding to 1535 A.D., June 30, Wednesday, .44, .69. It registers a gift of the village Kadambankurichchi in Kilangu-nadu included in Rajarajapurachchavadi for daily offerings of dadhyodana (curd-rice) to goddess Uraiyur-valli Nachchiyar and for offerings to god Ranganatha during the Sri-Ramanavami festival, by Omkaraja Chennaya Balayadeva Maharaja. A share of every item of these offerings is assigned to Kovil Vattamani-Embar Aiyyangar.
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Source Location: The inscription is engraved on the shrine of the goddess Ranganayaki, tiers of the south wall in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the shrine of the goddess Ranganayaki, tiers of the south wall in Sriranganatha Swamy Temple. It mentions the date as Saka 1499, Kvara, Tula ba. 7, Friday, Punarvasu regularly corresponding to 1577 A.D., October 4, Friday, 17 ; 63. This record registers an endowment of the income of 17 rekhai-pon on 12 shares of the village Kondahgi alias Eran-Timmarajapuram situated in Solamandalachchirmai and forming the Western division of Pullurparu in Tiruvarurchchchavadi as poliyuttu hy Ammaiyangar, the younger sister of Srirangacharyar, son of Bhavanacharyar and grandson of Kandadai Nayanacharyar for services and offerings of dadhyodhana (curd-rice) on the occasions of the natal stars of the Alvars, Sudikkodutta-Nachchiyar and Alavandar.
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Source Location: This inscription is engraved on the Kurattalvar shrine, tiers of the south wall in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the Kurattalvar shrine, tiers of the south wall in Sriranganatha Swamy Temple. The date of the first endowment is mentioned as Saka 1531, Kilaka, Chaitra su. 2, Monday corresponding to 1608 A.D., March 7, Monday, 23 (Revati), during the current saka year 91. It records an endowment of 60 vardhas and another of 100 vardhas in the year Kilaka, Vaisakha su. for worship and offerings of dadhyodhanam (curd-rice) on the days of the natal stars of the Periyalvar and others.
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Source Location: This inscription is engraved on the 2nd Prakara of the west wall in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the 2nd Prakara of the west wall in Sriranganatha Swamy Temple. The date is mentioned as Saka 1530, Kilaka, Simha, ba.13, Saturday, Magha corresponding to A.D. 1608, August 27, Saturday, f.d.t. -07, f.d.n. 94. It registers a gift of money from the interest on which dosai-padi (rice cakes) were to be offered to god Ranganatha on the day of Chittirai, the asterism of Sri Vedavyasabhattayangar Kovilappayar, by his disciple known as Ekangi Bhattan Tiruvenkadayyan. The dosai-padi were to be distributed to Srivaishnavas at Kurattalvan-tirumaligai.
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Source Location: This inscription is engraved on the 2nd Prakara of the east wall in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the 2nd Prakara of the east wall in Sriranganatha Swamy Temple. The details of the date are probably equivalent to A.D. 1502, October, 15, Saturday (not Wednesday), which was a day of full moon and lunar eclipse. It seems to record a gift of land after purchasing it for 25 varaha for supplying garlands, coconuts, betel leaves, etc. to the god by Chikka Narasana-Nayaka, on the occasion of a lunar eclipse on the full-moon day of Karttika in the year Dundubhi.
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Source Location: This Fragmentary inscription was found in the Aryabhattal vassal in 3rd Prakara of inner wall tires on proper left of entrance in Sriranganatha Swamy Temple.
Description: This Fragmentary inscription was found in the Aryabhattal vassal in the 3rd Prakara of inner wall tires on proper left of entrance in Sriranganatha Swamy Temple. It refers to some endowment for lamps, various offerings, such as taligai (dishes), ilaiamuthu (betel leaves), etc., and also (jewels inset with) rubies and diamonds.
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Source Location: This inscription is engraved on the left of entrance on the inner wall of the Aryabhattal-vasal in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the left of entrance on the inner wall of the Aryabhattal-vasal in Sriranganatha Swamy Temple. The record is dated to Saka 1386, Subhanu, Pahguni 25, corresponding to A.D. 1464, March 20. It records the gift of 1000 cows towards paal-amutu (milk) and neyyamutu (ghee) offerings made by Dakshina Kapilesvara Hambira-Kumara-Mahapatra.
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Source Location: This inscription is engraved on south wall of the Chandana mandapa in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the south wall of the Chandana mandapa in Sriranganatha Swamy Temple. The record is composed in Sanskrit and engraved in Grantha characters, and is dated to Saka 1307, Krodhana, and Paurnami, corresponding to A.D. 1385. It registers a gift of 20 cows for the supply of milk to the temple by Devaraja, a Pradhdni of Virupana and son of Sangamamatya.
Resource Type:
Source Location: This inscription is engraved on the left of entrance on the inner wall of the Aryabhattal-vasal in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the left of entrance on the inner wall of the Aryabhattal-vasal in Sriranganatha Swamy Temple. The details of the date correspond to 1386 A.D., September 25 and 1384 A. D. May 29. It records a gift of 15 cows with calves for maintaimng lamps in front of the god by Kannattai, the nurse (tadi) of Viruppanna Udaiyar in Saka 1308, Kshaya, Purattasi 25, together with the gift of a similar number of cows and calves made in the previous Raktakshin, Vaikasi 29, for paalamutu (milk) and neyyamutu (ghee) offerings to the god.
Resource Type:
Source Location: This inscription is engraved on the inner wall of the Aryabhattal-vasal in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the inner wall of the Aryabhattal-vasal in Sriranganatha Swamy Temple. The details of date are mentioned as Saka 1327, Parthiva, Arpasi 13, corresponding to A.D. 1405, October 11, Sunday. The occasion of the grant is stated to be the lunar eclipse, the year and month being not specified. It registers a gift of cows, lands and a silver vessel by Sivandelundan-Samanttanar for providing vellai-talikai (white Pongal), paalamutu (milk), neyyamutu (ghee), amutupadi (rice), nel (paddy) and kariamutu (vegetables) offerings to the god at the close of the services in the night.
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Source Location: This inscription is engraved on the east wall of the 2nd prakara in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the east wall of the 2nd prakara in Sriranganatha Swamy Temple. The date is mentioned as a Sunday, su. Panchami of Karttika in the cyclic year Vijaya, corresponding to A.D. 1233, October 9, Sunday. This record registers a gift of 40,000 kasu by Devaladeviyar probably identical with Somesvaras queen, towards the purchase of lands for running a service of offerings of taligai (food) with amutupadi (rice), neyyamutu (ghee); chandanam (sandal paste), musk, civet, etc., to god Ranganatha and two other gifts of 10,000 kasu and 5,000 kasu by Bharadvaji Andan Sirandan Bhattan and Aritan Sri Govindaperumal alias Vedanerikattinan Brahmarayan respectively towards purchase and maintainance of garden lands for offerings of garlands to the god.
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Source Location: This inscription is engraved on the north wall of the 2nd prakara in Sriranganatha Swamy Temple.
Description: This inscription was found engraved on the north wall of the 2nd prakara in Sriranganatha Swamy Temple. It mentions about the utilization of 60 pon for the taligai (food offerings) of amutupadi (rice), kariamutu (vegetables), palasambaram (sambhar), neyamutu (ghee), athirasam (sweet), sukhiyan (sweet), ilaiyamutu (betel leaves), aṭaikkāyamutu (areca nut), pori amutu (puffed rice) and iḷaṉir (tender coconut).
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Source Location: This inscription is engraved on the south wall of the Second tier in the central shrine in Brihadishvara temple at Tanjavur
Description: This inscription was found engraved on the second tier's south wall in the central shrine in Brihadishvara temple at Tanjavur. It mentions about the utilization of 130 kalam of nel (paddy) in exchange for four nari of old rice, 1 arakku of neyamudu (ghee), 6 kariamudu (curry), 1 uri of paruppu amudu (pulses), ½ palam of sarkarai amudu (sugar), porikkari amudu (fried curry), 2 varaippara amudu (plantains), 1 naari of tayir amudu (curd), kadugu (mustard), milagu (pepper), uppu (salt), 8 adaikkay-amudu (areca-nuts), 32 vellilai-amudu (betel-leaves) and ponagam (boiled rice).
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Source Location: This Inscription was found in Parasareswara Swamy temple at Yogimallavaram in Tirupati district of Andhra Pradesh state.
Description: This inscription belonging to the reign of King Rajaraja Chola III of the Chola dynasty bears a date in the Tai month of the 9th year of his rule, engraved on a stone at the southwest corner of the Parasareswara Swamy temple. It specifies that the Siva-Brahmapas of Tippaladiévaramugaiya-Nayanar's temple announce the reception of 26 ½ kalanju of pure gold by the weight of the Kudinai (-kal). The detailed list encompasses 5 tumbu of nel (paddy), 1 tumbu of thean (honey), 1 tumbu of paal (milk), 1 tumbu of tayir (curd), 1 tumbu of ney (ghee), 8 ilanir (tender coconut), 2 ½ palam of chandhanam (sandal paste), 2 palam of vettiver (fragrant grass), 1 nali of ney (ghee), 1 vatti of arisi (rice), 4 kinds of kariamutu (vegetables), 2 nali of paruppu (split pulse), 5 palam of sakkarai (sugar), 2 palam of puli (tamarind), 1 ulakku of milagu (pepper), 1 nali of uppu (salt), 50 adaikkaiamutu (areca-nuts), 1 parru of ilaiyamutu (betel-leaves), and 2 nali of nel (paddy). Specific responsibilities are assigned, including carriers of water and gatherers of flowers. The Siva-Brahmapas, identified by their gotras, accept the ubhoiyam, acknowledging the associated expenses. The inscription concludes by seeking the protection of the Panmahaévaras, uniting devotees of Siva, emphasizing the sanctity and commitment underlying the religious rituals at the temple.
Resource Type:
Source Location: This Inscription is engraved on the west wall in the first prākāra of Śrī Gōvindarājasvāmi Temple at Tirupati.
Description: This inscription belonging to the reign of King Devaraya II of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttarabhadra, being the 6th lunar day of the dark fortnight of the Karkataka month in the cyclic year Dundubhi, current with the Salivahana Saka year 1364. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Karunakaradasar, one of the Sattada-Srivaishnavas of Tirupati. It mentions about the utilisation of 100 pon from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), kariamutu (vegetables), uppuamutu (salt) and miḷakuamutu (pepper) to propitiate Sri GovindaPerumal daily commencing from the 1st day of Adi month. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall in the first prākāra of Śrī Gōvindarājasvāmi Temple at Tirupati.
Description: This inscription belonging to the reign of King Devaraya II of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Mrigasirsha, being the 14th lunar day of the bright fortnight of the Dhanus month in the cyclic year Krodhana, current with the Salivahana Saka year 1367. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Alvar-Mudaliyar and Ulagudaiyaperumal Mudaliyar of the Srivaishnavas of Tirupati. It mentions about the utilisation of 100 chakra-panam from the Sri-Bhandaram to offer 1 Uttira padi consisting of 2 tirupponakam (boiled rice) with 2 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), 1 ulakku of payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt), miḷakuamutu (pepper) and tayiramutu (curd); 1 Rohini padi consisting of 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), 1 ulakku of payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt), miḷakuamutu (pepper) and tayiramutu (curd); 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali, 1 ulakku and 1 alakku of neyamutu (ghee), 50 palam of cakkaraiamutu (sugar), 4 kinds of pazhamutu (fruits) and inji (ginger) to propitiate Sri GovindaPerumal and Sri Krishna on specific festival days. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall in the first prākāra of Śrī Gōvindarājasvāmi Temple at Tirupati.
Description: This inscription belonging to the reign of King Devaraya II of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Avittam, being the 5th lunar day of the bright fortnight of the Vrischika month in the cyclic year Kshaya, current with the Salivahana Saka year 1368. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Vadamamalaidasar Alagar Appillai alias Tiruvanandalvar Periyaperumal. It mentions about the utilisation of 120 panam from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) and 1 tirukkananadai (sweet preparation) with 2 marakkal of amutupadi (rice), 1 nali and 1 uri of neyamutu (ghee), 50 palam of cakkaraiamutu (sugar), 1 ulakku of payaṟṟamutu (green gram), pazhamutu (fruits), kariamutu (vegetables), uppuamutu (salt), miḷakuamutu (pepper) and tayiramutu (curd) to propitiate Sri Govinda Perumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of the dēśāntari room in the first prākāra of Śrī Gōvindarājasvāmi Temple at Tirupati.
Description: This inscription belonging to the reign of King Devaraya II of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Hasta, being the 10th lunar day of the bright fortnight of the Vrischika month in the cyclic year Kshaya, current with the Salivahana Saka year 1368. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Alagiyaperumal. It mentions about the utilisation of 200 panam from the Sri-Bhandaram to offer 2 tirupponakam (boiled rice) with 2 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), 1 ulakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), and cakkaraiamutu (sugar) to propitiate Sri GovindaPerumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (outer side) of the verandah in front of Śālai-Nāchchiyār's shrine in the temple of Śrī Gōvindarājasvāmi in Tirupati.
Description: This inscription belonging to the reign of King Mallikarjuna of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Tiruvonam, being the 12th lunar day of the dark fortnight of the Kumbha month in the cyclic year Dhatu, current with the Salivahana Saka year 1378. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Kayil-kelvi Emperumanar-Jiyar. It mentions about the utilisation of 5000 panam from the Sri-Bhandaram to offer 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 5 ulakku and 1 alakku of neyamutu (ghee) and 60 palam of cakkaraiamutu (sugar) to propitiate Sri GovindaPerumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the first prākāra in the Temple of Śrī Gōvindarājasvāmi at Tirupati.
Description: This inscription belonging to the reign of King Mallikarjuna of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date in the cyclic year Pramoduta, current with the Salivahana Saka year 1372. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Chennakesavadasar. It mentions about the utilisation of income from the kalvay paid into the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), miḷakuamutu (pepper), uppuamutu (salt), tayiramutu (curd), kariamutu (vegetables) and other articles to propitiate Vira Narasimhapperumal at Srinivasapuram, on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This Inscription is engraved on the north wall (left of entrance) of Śrī-Pārthasārathisvāmi shrine in Śrī Gōvindarājasvāmi Temple at Tirupati.
Description: This inscription belonging to the reign of King Devaraya II of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Krittika, being the 5th lunar day of the bright fortnight of the Mina month in the cyclic year Kshaya, current with the Salivahana Saka year 1308. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Perumal alias Kollikavalidasar. It mentions about the utilisation of 1000 panam from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), kariamutu (vegetables), miḷakuamutu (pepper) and uppuamutu (salt) to propitiate Sri Govindapperumal every day. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Hasta, being the 2nd lunar day of the bright fortnight of the Simha month in the year Bhava, current with the Saka year 1376. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Hariyappar, son of Rigveda Gauranna. It mentions about the utilisation of 3000 panam from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee) and 1 alakku of payaṟṟamutu (green gram) to propitiate Tiruvenkatamudaiyan daily. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Uttirattadi (Uttarabhadra), being the 7th lunar day of the dark fortnight of the Mithuna month in the cyclic year Isvara, current with the Salivahana Saka year 1379. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Perumal Periyaperumal. It mentions about the utilisation of 100 panam from the Sri-Bhandaram to offer 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 1 nali and 1 uri of neyamutu (ghee), 80 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste). This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This Inscription is engraved on the east wall (inner side) to the north of first gōpura in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Uttirattadi, of the Mina month in the cyclic year Subhanu, current with the Salivahana Saka year 1385. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tolappar Ayyangar, son of Sottai Tirumalalainambi Tiruvenkata Tatayyangar. It mentions about the utilisation of 7000 panam from the Sri-Bhandaram to offer 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper) and seeragam (cumin) to propitiate Sri Govinda Perumal on specific festival days. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This Inscription is engraved on the north wall, outer face, of the central shrine of Śrī Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, being the 1st lunar day of the bright fortnight in the Pushya month in the year Sarvajit, corresponding to the Saka year 1389. It mentions about the offerings of 26 harivana (cooked rice), appa harivana (rice cake), 1 tirukkananadai (sweet preparation) to propitiate Govindarajadeva. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west wall in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Punarvasu, being the 3rd lunar day of the bright fortnight of the Rishabha month in the year Vikriti, corresponding to the Saka year 1392. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Kandadai Ramanujayyangar. It mentions about the utilization of narpanam from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with 1 vatti and 10 marakkal of amutupadi (rice), 2 nali of amutupadi (rice) for matrai, neyamutu (ghee), 100 palam of vellam (jaggery), 1 ulakku and 1 alakku of miḷakuamutu (pepper), 3 nali and 1 ulakku of payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd), 2 ½ palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri GovindaPerumal on the 20 days of the summer festival every year. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, being the day of Uttirattadi (Uttarabhadra) and the 8th lunar day of the bright fortnight of the Makara month in the year Vikriti, current with the year 1392. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Kandadai Ramanujayyangar. It mentions about the utilization of narpanam from the Sri-Bhandaram to offer 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of vellam (jaggery), 1 alakku of miḷakuamutu (pepper) and seeragam (cumin). The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
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Source Location: This Inscription is engraved on the left wall in the front maṇṭapam of Śrī Rāmānuja's shrine in Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, the 5th lunar day of the bright fortnight of the Karkataka (Kataka) month in the cyclic year Manmatha, corresponding to the Saka year 1397. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Amudam Tiruvenkatayyan. It mentions about the utilization of 150 nar panam from the Sri-Bhandaram to offer 1 sirappu with 12 marakkal of amutupadi (rice), 1 nali and 1 uri of neyamutu (ghee), 1 alakku of miḷakuamutu (pepper), 1 nali and 1 uri of payaṟṟamutu (green gram) and uppuamutu (salt); 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali and 1 uri of neyamutu (ghee), 1 alakku of miḷakuamutu (pepper) and 60 palam of cakkaraiamutu (sugar); and 1 mathasesham with 1 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee); tiruppanyaram (sweet preparation), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 1 ½ palam of chandhanam (sandal paste) to propitiate Sri GovindaPerumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the 12 nirvaham of the Sthanattar.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prākāra in Tirumaṅgaiāḷvār's shrine known as Jyaṅgāri-guḍi on the Kapila-tīrtham road from Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Punarvasu, being the 6th lunar day of the dark fortnight of the Tula month in the year Manmatha, corresponding to the Saka year 1397. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Mudaliyar Sathakopadasar Narasimharaya-Mudaliyar. It mentions about the utilisation of 200 nar panam from the Sri-Bhandaram to offer 1 tiruvolakam (boiled rice) with 12 marakkal of amutupadi (rice), 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), mathasesham with 2 marakkal of amutupadi (rice); 3 nali and 1 alakku of neyamutu (ghee), 60 palam of cakkaraiamutu (sugar), 1 nali and 3 ulakku of payaṟṟamutu (green gram), 1 alakku of miḷakuamutu (pepper), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd); panyaram (sweet preparation) with 2 nali of payaṟṟamutu (green gram), 10 palam of cakkaraiamutu (sugar), 4 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves); 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), miḷakuamutu (pepper), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd) to propitiate Sri GovindaPerumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the tiruvolaka adaipu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall of the front mandapam of Rāmānuja's shrine in Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Punarvasu, being the 6th lunar day of the dark fortnight of the Tula month in the year Manmatha, corresponding to the Saka year 1397. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sathakopadasar Narasimharaya-Mudaliyar. It mentions about the utilisation of 200 nar panam from the Sri-Bhandaram to offer 1 tiruvolakam (boiled rice) with 15 marakkal of amutupadi (rice), 3 nali and 1 alakku of neyamutu (ghee), 60 palam of cakkaraiamutu (sugar), 1 nali and 3 ulakku of payaṟṟamutu (green gram), miḷakuamutu (pepper), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd); panyaram (sweet preparation) with 1 nali of payaṟṟamutu (green gram) and 5 palam of cakkaraiamutu (sugar); 2 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves); 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), miḷakuamutu (pepper), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd) to propitiate Sri GovindaPerumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (outerside) near the right side Dvārapālaka at the entrance of the central shrine Śrī Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Avittam, the 3rd lunar day of the bright fortnight of the Makara month in the year Manmatha, current with the Saka year 1397. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sathakopadasar Narasimharaya-Mudaliyar. It mentions about the utilisation of 5500 nar panam from the Sri-Bhandaram to offer 1 atirasappaṭi (sweet preparation made with rice and jaggery) with 1 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar) and 1 alakku of miḷakuamutu (pepper) to propitiate Sri GovindaPerumal on specific festival days. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (outer side) in the front verandah of Śrī Puḍarīkavalli Amman (Ślai-nāchchiyār) shrine in shrine Śrī Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Hasta, being the 1st lunar day of the dark fortnight of Rishabha month in the year Durmukhi, corresponding to the Saka year 1398. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Mudaliar Sathakopadasar Narasimharaya Mudaliyar. It mentions about the utilisation of narpanam of 1500 from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); and 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 1 nali of neyamutu (ghee) and 100 palam of cakkaraiamutu (sugar) to propitiate Udaiyavar-Emperumanar on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the front Manṭapam of Kurattāl̥vān's shrine in Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan bears the date of the Punarvasu star. It mentions about the utilisation of 100 panam from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with uppuamutu (salt), 1 ulakku of payaṟṟamutu (green gram), kariamutu (vegetables), miḷakuamutu (pepper), tayiramutu (curd), 400 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) to propitiate Raghunathan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of Bokkasam room and its east verandah in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Uttarabhadra, being the 8th lunar day of the dark fortnight of the Mithuna month in the year Vivavasu, corresponding with the Saka year 1407. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nallar Angandai. It mentions about the utilisation of 2000 nar-panam from the Sri-Bhandaram to offer 93 appa padi (rice cake) each with 2 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar) and 1 alakku of miḷakuamutu (pepper); 2 tiruvolakam (boiled rice) comprising prasadam, akkali-prasadam, and appa-prasadam with 1 vatti and 4 marakkal of amutupadi (rice), 3 nali of neyamutu (ghee), 1 ulakku of miḷakuamutu (pepper), 3 nali of payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd); 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali 1 ulakku and 1 alakku of neyamutu (ghee) and 60 palam of cakkaraiamutu (sugar); 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west, south and east bases of Rāmānuja's shrine in Śrī Gōvindarājasvāmi Temple.in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Svati, being the 6th lunar day of the bright fortnight of the Simha month in the Kilaka year, current with the Saka year 1410. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Vighnesvara Sriraman. It mentions about the utilisation of panam from the Sri-Bhandaram to offer 2 tirupponakam (boiled rice) with 2 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), 1 ulakku of payaṟṟamutu (green gram), miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd), 12 aṭaikkāyamutu (areca nut), 24 ilaiyamutu (betel leaves), ½ palam of chandhanam (sandal paste); 5 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali, 1 ulakku and 1 alakku of neyamutu (ghee) and 60 palam of cakkaraiamutu (sugar); 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), 6 aṭaikkāyamutu (areca nut), 12 ilaiyamutu (betel leaves), 1 palam of chandhanam (sandal paste); sidai-padi (rice balls) with 1 marakkal of amutupadi (rice), 1 nali, 1 ulakku of neyamutu (ghee), 1 marakkal and 2 nali of elparuppu (selected gingely seeds), 60 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), 5 palam of sukku (dry ginger); 1 marakkal of pori (parched rice), 60 palam of cakkaraiamutu (sugar), 1 ulakku of miḷakuamutu (pepper), 1 alakku of seeragam (cumin), kanuppadi with 5 palam of pasumanjal (turmeric powder); Thiruppudiyidu with 2 marakkal of amutupadi (rice), 20 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), 1 solagai of seeragam (cumin) and 4 teṅkāy (coconut); paruppuviyal (dal) with 2 nali of maniparuppu (split pulse); fresh mampazham (mangoes), 30 palam of cakkaraiamutu (sugar), 1 alakku of neyamutu (ghee), 1 solagai of seeragam (cumin); panyaram (sweet preparation) with 1 nali of payaṟṟamutu (green gram), 10 palam of cakkaraiamutu (sugar) and 1 teṅkāy (coconut); 1 tirukkananadai-tiruvolakkam (sweet preparation) with 1 vatti, 10 marakkal and 2 nali of amutupadi (rice), 40 nali and 3 ulakku of neyamutu (ghee), 1780 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), panchathaarai (refined sugar) and pazhamutu (fruits) to propitiate Sri Govindapperumal and Nachchimar on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon tiruvolaka adaipu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of Bokkasam room and its eastern verandah in the first prākāra of Śrī Gōvidarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date combined with the star Mrigasirsha, being the 2nd lunar day of the dark fortnight of the Vrischika month in the year Paridhavi, corresponding to the Saka year 1414. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Bhaicharaja Timmaraja. It mentions about the utilisation of 100 pon from the Sri Bhandaram to offer teṅkāy (coconut), mankai (unripe mangoes), mampazham (mangoes), palāppaḻa (jack fruit), vāḻaippaḻam (plantains), elumichampazham (lemon), 1 ½ palam of chandhanam (sandal paste), 4 marakkal of amutupadi (rice), 1 vatti, 4 marakkal of amutupadi (rice) for tiruvolakam (boiled rice), 2 marakkal of amutupadi (rice) for appa padi (rice cake), 1 marakkal of amutupadi (rice) for tirukkananadai (sweet preparation), 7 nali and 1 ulakku of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), 3 nali, 3 ulakku and 1 alakku of payaṟṟamutu (green gram), 1 uri of miḷakuamutu (pepper), uppuamutu (salt), tayiramutu (curd); tiruvolakam (boiled rice) with 1 marakkal of payaṟṟamutu (green gram), 20 palam of cakkaraiamutu (sugar), 4 teṅkāy (coconut) for panyaram (sweet preparation), 5 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves); 3 appa padi (rice cake) with 6 marakkal of amutupadi (rice), 6 nali of neyamutu (ghee), 300 palam of cakkaraiamutu (sugar), 1 ulakku and 1 alakku of miḷakuamutu (pepper); 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal, Nachchimar and Senai-Mudaliyar on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) to the right of entrance of the present kitchen in the first prākāra of Śrī Gōvidarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Tiruvonam (Sravanam), being the 2nd lunar day of the bright fortnight of the month of Dhanus in the year Paridhavi, corresponding with the Saka year 1414. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Timmanan. It mentions about the utilization of 300 nar-panam from the Sri-Bhandaram to offer 1 paruppuviyal- tirupponakam (dal-boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of payaṟṟamutu (green gram), 1 alakku of neyamutu (ghee), palam of cakkaraiamutu (sugar), uppuamutu (salt) and miḷakuamutu (pepper); 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), payaṟṟamutu (green gram), 3 nali of neyamutu (ghee), 50 palam of cakkaraiamutu (sugar), kariamutu (vegetables), tayiramutu (curd), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side of the old oil room) to the north of first gōpuram in the first prākāra of Śrī Gōvidarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Punarvasu, being the 12th lunar day of the dark fortnight of the Simha month in the year Pramadicha, current with the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Amudam Tiruvenkatayyan. It mentions about the utilisation of 200 nar-panam from the Sri-Bhandaram to offer 6 atirasappaṭi (sweet preparation made with rice and jaggery) with 6 marakkal of amutupadi (rice), 12 nali and 1 uri of neyamutu (ghee), 600 palam of cakkaraiamutu (sugar), 2 ulakku of miḷakuamutu (pepper), 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves) and 12 palam of chandhanam (sandal paste); 1 tiruvolakam (boiled rice) with 1 vatti and 10 marakkal of amutupadi (rice), neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), 1 ulakku and 1 alakku of miḷakuamutu (pepper), 3 nali , 1 ulakku and 1 alakku of payaṟṟamutu (green gram), kariamutu (vegetables), tayiramutu (curd), aṭaikkāyamutu (areca nut) and ilaiyamutu (betel leaves), 1 marakkal of payaṟṟamutu (green gram), 20 palam of cakkaraiamutu (sugar) for panyaram (sweet preparation), 2 ½ palam of chandhanam (sandal paste) to propitiate Sri GovindaPerumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaipu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west wall (a little above the Kumudapattai) in the first prakara of Śrī Gōvidarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Tiruvonam (Sravanam), being the 1st lunar day of the bright fortnight in the Makara month in the year Pramadicha, corresponding with the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Aniyarangadasar Ardaperumal Sokkanan. It mentions about the utilisation of 1180 panam from the Sri-Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), payaṟṟamutu (green gram), kariamutu (vegetables), miḷakuamutu (pepper), uppuamutu (salt) and tayiramutu (curd); 1 tiruvolakam (boiled rice) with 1 vatti, 10 marakkal and 2 nali of amutupadi (rice), 6 nali and 3 ulakku of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), payaṟṟamutu (green gram), kariamutu (vegetables), uppuamutu (salt), miḷakuamutu (pepper) and tayiramutu (curd), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste); 4 atirasappaṭi (sweet preparation made with rice and jaggery with 4 marakkal of amutupadi (rice), 8 nali of neyamutu (ghee), 400 palam of cakkaraiamutu (sugar), 1 uri of miḷakuamutu (pepper), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste) to propitiate Sri GovindaPerumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi adaipu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west, north, and south walls (of the second story) of the second gōpuram called paḍikāvali gōpuram at the entrance of Śrī Gōvidarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday combined with the star Tiruvonam (Sravanam), being the 1st lunar day of the bright fortnight in the Makara month in the year Pramadicha, corresponding to the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ramanujadasar Senaimudaliyar Malaininraperumal and Govindar. It mentions about the utilization of 1240 narpanam from the Sri Bhandaram to offer 12 atirasapadi (sweet preparation) with 12 marakkal of amutupadi (rice), 24 nali of neyamutu (ghee), 1200 palam of cakkaraiamutu (sugar), 1 nali and 1 ulakku of miḷakuamutu (pepper), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall in the first prākāra of Śrī Gōvidarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday combined with the star Asvini, being the 3rd lunar day of the bright fortnight in the Mina month in the year Pramadicha, corresponding to the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruninra-ur-udaiyan Narayanapperumal Saranagati. It mentions about the utilization of 202 narpanam from the Sri Bhandaram to offer 1 tiruvolakam (boiled rice) with 1 vati, 10 marakkal and 2 nali of amutupadi (rice), 6 nali and 3 ulakku of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), 1 ulakku and 1 alakku of miḷakuamutu (pepper), payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves), 2 palam of chandhanam (sandal paste), 1 marakkal of payaṟṟamutu (green gram) and 20 palam of cakkaraiamutu (sugar) for the panyaram (sweet preparation); 2 appa padi (rice cake) with 4 marakkal of amutupadi (rice), 4 nali of neyamutu (ghee), 200 palam of cakkaraiamutu (sugar), 1 ulakku of miḷakuamutu (pepper), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste); 2 tirukkananadai (sweet preparation) and 4 tirupponakam (boiled rice) with 6 marakkal of amutupadi (rice), 3 nali and 1 ulakku of neyamutu (ghee) and 120 palam of cakkaraiamutu (sugar) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall in the first prākāra of Śrī Gōvidarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday combined with the star Asvini, being the 3rd lunar day of the bright fortnight in the Mina month in the year Pramadicha, corresponding to the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruninra-ur-udaiyan Kottikkattar-Nayinar-Nammalvar, Sri-Varahattin-Malaininraperumal, Anantapparasamayar and Narayanapperumal Mudaliyan. It mentions about the utilization of 119 narpanam from the Sri Bhandaram to offer 3 appa padi (rice cake), 1 atirasapadi (sweet preparation) and 3 tirukkananadai (sweet preparation) with 10 marakkal of amutupadi (rice), 12 nali and 1 alakku of neyamutu (ghee), 580 palam of cakkaraiamutu (sugar), 2 ulakku of miḷakuamutu (pepper), 4 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the Kaikkālareddi room in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday combined with the star Asvini, being the 1st lunar day of the bright fortnight in the Mina month in the year Pramadicha, corresponding to the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvenkatapriyar Venkatavanar Raman and Sriranganathar Venkatatturaivan. It mentions about the utilization of 260 narpanam from the Sri Bhandaram to offer 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali, 1 ulakku and 1 alakku of neyamutu (ghee), 60 palam of cakkaraiamutu (sugar); 8 appa padi (rice cake), 2 atirasapadi (sweet preparation), 4 tirukkananadai (sweet preparation) and 2 tirupponakam (boiled rice) with 1 vatti and 4 marakkal of amutupadi (rice), cakkaraiamutu (sugar), 25 nali and 3 ulakku of neyamutu (ghee), 1 nali and 1 ulakku of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves) and 10 palam of chandhanam (sandal paste) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday combined with the star Asvini, being the 3rd lunar day of the bright fortnight in the Mina month in the year Pramadicha, corresponding to the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Pallavarayarkondar Govindar Tiruvenkatamudaiyan. It mentions about the offering of 1 atirasapadi (sweet preparation) with 1 marakkal of amutupadi (rice), 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side), north of the first gōpuram in the first prākāra of Śri Gōvindarājasvāmi Temple in Tirupati.
Description: This fragmented inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears a date in the bright fortnight in the Mina month in the year Pramadicha, corresponding to the Saka year 1415. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvenkata. It mentions about the utilization of 50 narpanam from the Sri Bhandaram to offer 1 atirasapadi (sweet preparation) with amutupadi (rice) along with 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 1 palam of chandhanam (sandal paste) to propitiate Sri Govindapperumal on the day of the Padiyavettai. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of a empty room in front of the Kalyāṇa-Maṇṭapam in the first prakara of prākāra of Śri Gōvindarājasvāmi Temple in Tirupati.
Description: This fragmented inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday combined with the star Mrigasirsha, being the 2nd lunar day of the dark fortnight in the Vrischika month. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Madapusi Ayyappillai Anantayyan. It mentions about the utilization of 100 narpanam from the Sri Bhandaram to offer 3 sukhiyan-padi (sweet preparation) with 1 teṅkāy (coconut), 1 solakai of seeragam (cumin), 1 solakai of elparuppu (gingely seeds), 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) to propitiate Sri Krishna on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall (inner side) of the Dēśantari-room in the front maṇṭapam of the first prākāra of Śri Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday combined with the star Rohini, being the 3rd lunar day of the bright fortnight in the Mesha month in the year Ananda, corresponding with the Saka year 1416. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Periyaperumaldasar. It mentions about the utilisation of 1400 narpanam from the Sri Bhandaram to offer 2 tiruvolakam (boiled rice) with 3 vatti and 1 marakkal of amutupadi (rice), neyamutu (ghee), 14 marakkal of payaṟṟamutu (green gram), 3 ulakku of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables); 2 palam of chandhanam (sandal paste), 400 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves); 8 appa padi (rice cake) with 16 marakkal of amutupadi (rice), 16 nali of neyamutu (ghee), 800 palam of cakkaraiamutu (sugar), 1 nali of miḷakuamutu (pepper); and 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper) and kariamutu (vegetables) to propitiate Tiruvenkatamudaiyan and Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall (inner side) of the sandal room in the first courtyard of Śri Gōvindarājasvāmi Temple in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday combined with the star Punarvasu, being the 3rd lunar day of the bright fortnight in the Mithuna month in the year Ananda, corresponding to the Saka year 1416. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Sriman Mahamandalesvara, Uttamaganda, Ubhayaraganda, Gandaraganda, Ganlabherundi, Sarasvati-manobhandara Chorakara-Periya-Timmaraja Udaiyar. It mentions about the utilization of the income of the village of Puduchcheri to offer 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 godhi-padi (wheat preparation), 1 vadaipadi (fritters), and 1 sukhiyan-padi (sweet preparation) with 4 marakkal of amutupadi (rice), 2 marakkal of godhi (wheat), 2 marakkal of ulunthu (black gram), 10 nali and 1 uri of neyamutu (ghee), 2 marakkal of payaṟṟamutu (green gram), 320 palam of vellam (jaggery), 1 uri of miḷakuamutu (pepper), 2 marakkal of poriamutu (parched rice), 10 teṅkāy (coconut), 51 karumpu (sugarcane), 51 iḷaṉir (tender coconut), 5 visai of cakkaraiamutu (sugar) for panakam (sweetened drink), 500 palam of vellam (jaggery), 30 palam of chandhanam (sandal paste), along with 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves); and 4 appa padi (rice cake) with 8 marakkal of amutupadi (rice), 8 nali of neyamutu (ghee), 400 palam of vellam (jaggery), 1 uri of miḷakuamutu (pepper), 400 aṭaikkāyamutu (areca nut), 800 ilaiyamutu (betel leaves) and 8 palam of chandhanam (sandal paste) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side) to the north of the first gōpuram in Śri Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday combined with the star Punarvasu, being the 3rd lunar day of the bright fortnight in the Mithuna month in the year Ananda, corresponding to the Saka year 1416. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriman Mahamandalesvara Uttamaganda Ubhayaraganda Gandaraganda Gandabherunda Sarasvati-manobhandira chorakara Narasaraja Udaiyar. It mentions about the utilization of 2300 narpanam from the Sri Bhandaram to offer 115 appa padi (rice cake) with 11 vatti and 10 marakkal of amutupadi (rice), 230 nali of neyamutu (ghee), 11500 palam of vellam (jaggery), 4 nali, 1 ulakku and 1 alakku of miḷakuamutu (pepper), 287 palam of chandhanam (sandal paste), 11500 aṭaikkāyamutu (areca nut) and 23000 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall (inner side) of Śri Kulaśēkharāl̥vār's shrine in front of the Kalyāṇa-maṇṭapam in Śri Gōvindarājasvāmi Temple in Tirupati.
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday combined with the star Pushya, being the 15th lunar day of the bright fortnight in the Makara month in the year Ananda, corresponding to the Saka year 1416. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Pallavarayar Chandrappillaiyar, Malaininraperumal and Mayilerumperumal. It mentions about the utilization of 300 narpanam from the Sri Bhandaram to offer 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar), miḷakuamutu (pepper), 1 marakkal of payaṟṟamutu (green gram), 1 uri of seeragam (cumin); 1 sidai-padi (rice balls) with 1 marakkal of amutupadi (rice), 1 nali of neyamutu (ghee), cakkaraiamutu (sugar), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) and 1 palam of chandhanam (sandal paste); 1 tiruvolakam (boiled rice) with 1 vatti, 10 marakkall and 2 nali of amutupadi (rice), 100 nali of neyamutu (ghee), cakkaraiamutu (sugar), uppuamutu (salt), kariamutu (vegetables), tayiramutu (curd), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves), 2 palam of chandhanam (sandal paste); panyaram (sweet preparation) with 1 marakkal of payaṟṟamutu (green gram) and cakkaraiamutu (sugar) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south of the pradakshiṇam of the Rāmānuja's shrine in the Temple of Śri Gōvindarājasvāmi in Tirupati
Description: This inscription belonging to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday combined with the star Pushya, being the 3rd lunar day of the bright fortnight in the Mithuna month in the year Pingala, corresponding to the Saka year 1418. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Periya Perumaldasar. It mentions about the utilization of 1200 narpanam from the Sri Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd); 1 tiruvolakam (boiled rice) with 13 marakkal of amutupadi (rice), payaṟṟamutu (green gram), neyamutu (ghee), panchathaarai (refined sugar), miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); panyaram (sweet preparation) with 1 marakkal of payaṟṟamutu (green gram), 10 palam of cakkaraiamutu (sugar) and teṅkāy (coconut) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall (outer side) of the present kitchen in the first prākāra of Śrī Gōvindarājasvāmi Temple in Tirupati.
Description: This fragmented inscription belongs to the reign of King Saluva Narasimha Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas. It mentions about the offering of 13 appa padi (rice cake) with amutupadi (rice), 50 palam of cakkaraiamutu (sugar), 1 nali and 1 uri of neyamutu (ghee), 2 ½ palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall (outer side, right of entrance) of the verandah of P. W. D. store room, opposite Salainachchiyar's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday combined with the star Mrigasirsha, being the full moon day of the bright fortnight in the Dhanus month in the year Kshaya, corresponding to the Saka year 1428. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Appa Pillai. It mentions about the utilization of 3180 narpanam from the Sri Bhandaram to offer 106 atirasappaṭi (sweet preparation made with rice and jaggery) with 5 vatti and 6 marakkal of amutupadi (rice), 212 nali of neyamutu (ghee), 1600 palam of cakkaraiamutu (sugar), 13 nali and 1 uri of miḷakuamutu (pepper); 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper); 1 vadaipadi (fritters) with 1 marakkal of ulunthu (black gram) and 3 nali of neyamutu (ghee), 1 godhi-padi (wheat preparation) with 2 marakkal of godhi (wheat), 1 marakkal of payaṟṟamutu (green gram), 100 palam of cakkaraiamutu (sugar), 2 nali of neyamutu (ghee), 1 iddali padi (rice cake) with 1 marakkal of amutupadi (rice); tiruppanyaram (sweet preparation) with 20 palam of cakkaraiamutu (sugar); teṅkāy (coconut), 200 palam of cakkaraiamutu (sugar), 200 iḷaṉir (tender coconut), 200 karumbu (sugar-canes) and 200 vāḻaippaḻam (plantains) to propitiate Sri Govindaraja on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the south wall (outer side, left of entrance) of the verandah of P,W.D. store room; opposite to Salainachchiyar's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday combined with the star Revati, being the 6th lunar day of the dark fortnight in the Karkataka month in the year Vibhava, corresponding to the Saka year 1430. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Appa-pillai. It mentions about the utilization of 7800 narpanam from the Sri Bhandaram to offer 25 tirupponakam (boiled rice) with 25 marakkal of amutupadi (rice), 5 uri of neyamutu (ghee), 5 uri and 5 alakku of payaṟṟamutu (green gram), 5 nali and 5 uri of neyamutu (ghee) and 60 palam of cakkaraiamutu (sugar); tilannam (rice mixed with sesame seed powder) with 1 marakkal of amutupadi (rice), 1 pancha-havis, 1 nali of neyamutu (ghee), 1 nali of elparuppu (brushed sesame) and 10 palam of cakkaraiamutu (sugar); paruppuviyal (dal) with 1 marakkal of amutupadi (rice), 1 uri of neyamutu (ghee), 1 nali of maniparuppu (split pulse) and 10 palam of cakkaraiamutu (sugar); payasam (sweetened milk) with 1 marakkal of amutupadi (rice), 1 uri of neyamutu (ghee), 1 marakkal and 2 nali of paalamutu (milk) and 200 palam of cakkaraiamutu (sugar); 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 ulakku and 1 alakku of neyamutu (ghee) and 60 palam of cakkaraiamutu (sugar); 1 rajana with 1 marakkal of rajana amutupadi (superior rice), 1 alakku of neyamutu (ghee) and 1 alakku of payaṟṟamutu (green gram); 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar) and 1 alakku of miḷakuamutu (pepper); 1 atirasappaṭi (sweet preparation made with rice and jaggery) with 1 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar) and 1 alakku of miḷakuamutu (pepper); 1 vadaipadi (fritters) with 2 marakkal of ulunthu (black gram) and 3 nali of neyamutu (ghee); 1 godhi-padi (wheat preparation) with 2 marakkal of godhi (wheat), 1 marakkal of payaṟṟamutu (green gram), 100 palam of cakkaraiamutu (sugar) and 1 uri of neyamutu (ghee); 1 sukhiyan-padi (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali of neyamutu (ghee), 1 marakkal of payaṟṟamutu (green gram) and 50 palam of cakkaraiamutu (sugar); 1 iddali padi (rice cake) with 2 marakkal of amutupadi (rice), 4 marakkal and 2 nali of ulunthu (black gram), 1 alakku of neyamutu (ghee) and 10 palam of cakkaraiamutu (sugar); 20 teṅkāy (coconut), 400 karumpu (sugarcane), 400 vāḻaippaḻam (plantains), 10 palam of chandhanam (sandal paste), 1750 aṭaikkāyamutu (areca nut), 1750 ilaiyamutu (betel leaves), 25 vellai-tirupponakam (boiled rice) with1 vatti of amutupadi (rice), 5 marakkal of rajana amutupadi (superior rice), 12 nali and 1 uri of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar), 2 marakkal of payaṟṟamutu (green gram), 1 marakkal of maniparuppu (split pulse), 30 nali of paalamutu (milk) and 5 nali of elparuppu (brushed sesame), 6 tiruppavadai (offerings) with 26 vatti and 11 marakkal of amutupadi (rice), 111 nali, 1 ulakku and 1 alakku of neyamutu (ghee), 5100 palam of cakkaraiamutu (sugar), 1 vatti and 5 marakkal of payaṟṟamutu (green gram), 5 nali of maniparuppu (split pulse), 12 marakkal of godhi (wheat), 12 marakkal of ulunthu (black gram), miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the south wall of the Kalyana-mantapam of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday combined with the star Revati, being the 5th lunar day of the bright fortnight in the Makara month in the year Prajapathi, corresponding to the Saka year 1433. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Pradhani Saluva Timmarasayyar. It mentions about the utilization of 276 narpanam from the Sri Bhandaram to offer 40 tirupponakam (boiled rice), panyaram (sweet preparation) with 1 marakkal of maniparuppu (split pulse) and 50 palam of cakkaraiamutu (sugar); paruppuviyal (dal), 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves) and 1 palam of chandhanam (sandal paste) to propitiate Sri Krishna on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the right basement of the verandah of P.W.D. store-room Opposite to Salainachchiyar's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday combined with the star Mula, being the 14th lunar day of the bright fortnight in the Mithuna month in the year Angira, corresponding to the Saka year 1434. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Mannar-Pillai. It mentions about utilization of 1000 narpanam from the Sri Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), and 1 alakku of payaṟṟamutu (green gram) to propitiate Sri Govindarajan on the day of Avittam, (Dhanishtha-star).
Resource Type:
Source Location: This Inscription is engraved on the south wall (outer side, east of entrance) of Madhurakavi-Alvar's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date in the Angira year, corresponding to the Saka year 1434. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalai Nayakkar. It mentions about offering of 1 tirukkananadai-tiruvolakam (sweet preparation), 2 dadhyodana-tiruvolakam (curd rice), 1 tiruppanyaram (sweet preparation), 2 atirasapadi (sweet preparation) with 8 nali of payaṟṟamutu (green gram), 8 nali of neyamutu (ghee), miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables), ela (cardamom), sukku (dry ginger), 3 palam of chandhanam (sandal paste); 2 tiruvolakam (boiled rice), 1 tirukkananadai-tiruvolakam (sweet preparation), 6 vagai-padi: 3 sidai-padi (rice balls), 3 atirasappaṭi (sweet preparation made with rice and jaggery) and 3 godhi-padi (wheat preparation) with 2760 palam of vellam (jaggery), 2 nali and 1 ulakku of miḷakuamutu (pepper), payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); 10 palam of chandhanam (sandal paste), 1000 aṭaikkāyamutu (areca nut) and 2000 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal and Nachchimar on specific festival days. The portions of the prasadam will be offered to respective people. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the left side basement of the verandah (west of entrance) of Sri Salainachchiyar’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription entitled Niyamankilan, belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday combined with the star pusam (Pushya) being the 4th lunar day of the bright fortnight of the Makara month in the year Angira (Aagirasa), corresponding to the Saka year 1434. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalai-Nayakkar. It mentions about utilization of 150 narpanam from the Sri Bhandaram to offer 1 tiruvolakam (boiled rice) and 4 tirumanjana-padi with 1 vatti, 12 marakkal and 2 nali of amutupadi (rice), 6 nali,1 uri and 1 alakku of neyamutu (ghee), 160 palam of vellam (jaggery), 1 uri of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); and 1 tiruppanyaram (sweet preparation) with 1 marakkal of payaṟṟamutu (green gram), 20 palam of cakkaraiamutu (sugar); panakam (sweetened drink) with 100 iḷaṉir (tender coconut), 100 karumpu (sugarcane), 100 pazham (fruit) and 1 visai of panchathaarai (refined sugar) to propitiate Sri-Govindarajan on specific festival days. The half portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side of the north-east room in the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire bears a date in Bhava year corresponding to the Saka year 1436. It mentions about the offering of 50 tirupponakam (boiled rice), 1000 aṭaikkāyamutu (areca nut), 2000 ilaiyamutu (betel leaves), 11 atirasappaṭi (sweet preparation made with rice and jaggery) with tayiramutu (curd), kariamutu (vegetables), uppuamutu (salt), miḷakuamutu (pepper), 3 nali and 3 ulakku of neyamutu (ghee), and 2 nali and 3 ulakku of payaṟṟamutu (green gram) to propitiate Sri Krishna on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall (outer side) of the right side of the entrance of Nammalvar's shrine at Kapilatirtham, North of Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of a Thursday, combined with the star Chittirai, being the 10th lunar day of the bright fortnight of the Vrishabha month in the cyclic year Bhava (Bhava), corresponding to the Saka year 1436. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Pattarpiran Ayyan. It mentions about the utilization of 150 narpanam from the Sri Bhandaram to offer 1 tiruvolakam (boiled rice) comprising 12 tirupponakam (boiled rice), 2 mathasesha-tirupponakam (boiled rice) and 1 tirukkananadai (sweet preparation) with amutupadi (rice), 3 nali and 1 alakku of neyamutu (ghee), 1 nali and 3 ulakku of payaṟṟamutu (green gram), 60 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); and 1 tiruppanyaram (sweet preparation) with 2 nali of payaṟṟamutu (green gram), 10 palam of cakkaraiamutu (sugar) and teṅkāy (coconut), 2 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of early distribution during Adhyayanotsavam. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south doorjamb wall (inner side) of the first gopuram of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Mrigasirsha, béing the 12th lunar day of the dark fortnight of the Karkataka (Kataka) month in the year Yuva, current with the Saka year 1437. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Vadamalai Annagal. It mentions about the utilization of 1200 narpanam from the Sri Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper) and kariamutu (vegetables) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of Vagapadi-room in the first prakara of Sri Govindardjasvami Temple in Tirupati.
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday combined with the star Rohini, being the 10th lunar day of the dark fortnight of the Simha month in the cyclic year Yuva, current with the Saka year 1437. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Appayan. It mentions about utilisation of the income derived from the Devadana villages to offer 1 appa padi (rice cake) and 1 tirukkananadai-tiruvolakkam (sweet preparation) with 1 vatti, 9 marakkal of amutupadi (rice), 120 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), panchathaarai (refined sugar) and pazham (fruit); 1 marakkal of payaṟṟamutu (green gram), 20 palam of cakkaraiamutu (sugar) and 5 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa and Sri Govindaraja on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi-adaippu and tiruvolakka-adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved onthe north wall below the Chakrattalvar's shrine and western side of the padikavali-gopuram in the Temple of Sri Govindarajasvami in Tirupati.
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Uttiram, being the 10th lunar day. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Ellappa-Nayakkar. It mentions about utilization of 4600 narpanam from the Sri Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd); 24 atirasappaṭi (sweet preparation made with rice and jaggery) with 2 vatti and 8 marakkal of amutupadi (rice), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves), 2400 palam of cakkaraiamutu (sugar), 2 nali of miḷakuamutu (pepper), 2 palam of chandhanam (sandal paste) to propitiate Sri Govindarajan daily. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west wall (inner side) of the front mantapam of Sri TirumalaiNambi’s shrine in the Temple of Sri Govindarajasvimi in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, being the 7th lunar day of the bright fortnight of the Mesha month in the year Dhatu, current with the Saka year 1438. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Koyil Kelvi Tiruvenkata Jiyar. It mentions about the utilization of 2850 narpanam from the Sri Bhandaram to offer 2 tiruvolakam (boiled rice) with 31 marakkal of amutupadi (rice), 1 marakkal, 2 nali, 3 ulakku and 1 alakku of payaṟṟamutu (green gram), 15 nali, 3 ulakku and 1 alakku of neyamutu (ghee), 3 ulakku of miḷakuamutu (pepper), kariamutu (vegetables), uppuamutu (salt) and tayiramutu (curd); 2 nayaka-taligai with kariamutu (vegetables), uppuamutu (salt); 1 tiruppanyaram (sweet preparation) with 2 nali of payaṟṟamutu (green gram), 40 palam of cakkaraiamutu (sugar); 5 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut); appa padi (rice cake) with maniparuppu (split pulse); paruppuviyal (dal) with 1 vatti, 2 nali and 1 alakku of maniparuppu (split pulse), atirasappaṭi (sweet preparation made with rice and jaggery); appa padi (rice cake) with 100 palam of vellam (jaggery); 1 vadaipadi (fritters) with 2 marakkal of ulunthu (black gram), 60 palam of cakkaraiamutu (sugar); panakam (sweetened drink) with 200 palam of cakkaraiamutu (sugar); 100 mampazham (mangoes), 10 palāppaḻa (jack fruit), teṅkāy (coconut), 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of Kaikkalareddi-room in the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday combined with the star Makha, being the 10th lunar day of the bright fortnight of the Mesha month in the year Dhatu, current with the Saka year 1438. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sirraiyyangar. It mentions about utilization of 650 narpanam from the Sri Bhandaram to offer 13 appa padi (rice cake) with 26 marakkal of amutupadi (rice), 39 nali of neyamutu (ghee), 1310 palam of cakkaraiamutu (sugar), 1 uri and 1 alakku of miḷakuamutu (pepper); 2 atirasapadi (sweet preparation) with 4 marakkal of amutupadi (rice), 6 nali of neyamutu (ghee), 240 palam of cakkaraiamutu (sugar) and 1 alakku of miḷakuamutu (pepper); 1 sidai-padi (rice balls) with 1 marakkal of maniparuppu (split pulse), 60 palam of cakkaraiamutu (sugar), and 2 nali of neyamutu (ghee); 3 palam of chandhanam (sandal paste), 150 aṭaikkāyamutu (areca nut) and 300 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the Kalyana-mantapam in the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday combined with the star Rohini, being the 8th lunar day of the dark fortnight of the Simha month in the cyclic year Dhatu, corresponding to the Saka year 1435. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriman Narayana Jiyar. It mentions about the utilization of 1860 narpanam from the Sri Bhandaram to offer 1 appa padi (rice cake) and 1 tirukkananadai (sweet preparation) with 1 vatti, 4 marakkal of amutupadi (rice), 4 marakkal of payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables), and tayiramutu (curd); tiruppanyaram (sweet preparation) with 2 marakkal of payaṟṟamutu (green gram), 20 palam of cakkaraiamutu (sugar), 4 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves); 1 atirasapadi (sweet preparation) with 2 marakkal of amutupadi (rice), 2 nali of neyamutu (ghee), 120 palam of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper); 1 vadaipadi (fritters) with 2 marakkal of ulunthu (black gram), 4 nali of neyamutu (ghee); 1 godhi-padi (wheat preparation) with 2 marakkal of godhi (wheat), 1 marakkal of payaṟṟamutu (green gram), 200 palam of cakkaraiamutu (sugar), 2 nali of neyamutu (ghee); 1 sukhiyan-padi (sweet preparation) with 1 marakkal of amutupadi (rice), 1 marakkal of payaṟṟamutu (green gram), 60 palam of cakkaraiamutu (sugar), 1 nali and 1 uri of neyamutu (ghee); 1 iddali padi (rice cake) with 2 marakkal of amutupadi (rice), 1 marakkal of ulunthu (black gram), 1 nali and 1 uri of neyamutu (ghee) and 20 palam of cakkaraiamutu (sugar); 13 appa padi (rice cake) with 1 vatti, 6 marakkal of amutupadi (rice), 30 nali of neyamutu (ghee), 1300 palam of vellam (jaggery), 1 nali, 1 uri, 1 alakku of miḷakuamutu (pepper); along with 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves) and 4 palam of chandhanam (sandal paste) to propitiate Sri Govindapperumal and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the Alvar-koyil-adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south doorjambs wall (inner side) of the first gopuram of the Temple of Sri Govindarajasami in Tirupati
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday combined with the star Tiruvonam (Sravanam), being the 10th lunar day of the bright fortnight in the Kanya month in the year Dhatu, corresponding to the Saka year 1438. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Vadamalai-Annagal. It mentions about the utilization of 1450 narpanam from the Sri Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), kariamutu (vegetables), miḷakuamutu (pepper), uppuamutu (salt) and tayiramutu (curd); and 1 atirasapadi (sweet preparation) with 1 marakkal of amutupadi (rice), 3 nali of neyamutu (ghee), 1 alakku of miḷakuamutu (pepper), and 120 palam of cakkaraiamutu (sugar); along with 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (outer side} north of first gopuran in the Temple of Sri Govindarajasvami in Tirupati
Description: This fragmentary inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, the day of the star Asvini, being the 13th lunar day of the bright fortnight of the Vrischika month in the year Dhatu, current with the Saka year 1438. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriman Narayana. It mentions about the utilization of 3800 narpanam from the Sri Bhandaram to offer 1 dosai-padi (rice crepes) with 1 marakkal of amutupadi (rice), 3 nali of ulunthu (black gram), 1 ulakk uand 1 alakku of neyamutu (ghee), 10 palam of panchathaarai (refined sugar); 1 tirukkananadai-tiruvolakam (sweet preparation) with 1 vatti, 10 marakkal and 2 nali of amutupadi (rice), 46 nali of neyamutu (ghee), 1780 palam of vellam (jaggery), 1 alakku of miḷakuamutu (pepper); 2 nayaka taligai with 1 vatti, 6 marakkal and 3 nali of amutupadi (rice), 1 ulakku of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd); 1 tiruppanyaram (sweet preparation) with 1 marakkal of payaṟṟamutu (green gram), 10 palam of cakkaraiamutu (sugar), 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (outer side) of the kitchen in the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a the Friday, combined with star Rohini, being the 14th lunar day of the dark fortnight of the Rishabha month in the year Pramathi, current with the Saka year 1441. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruninra ur udaiyar. It mentions about the utilization of 800 narpanam from the Sri Bhandaram to offer 16 vagai-padi comprising 2 appa padi (rice cake), 2 atirasapadi (sweet preparation), 2 godhi-padi (wheat preparation), 2 vadaipadi (fritters), 2 iddali padi (rice cake), 2 dosai-padi (rice crepes), 2 sukhiyan-padi (sweet preparation), and 2 kunukku-padi (dal-rice fritter) with 18 marakkal of amutupadi (rice), 8 marakkal of avalamutu (flattened rice), 8 marakkal of godhi (wheat), 8 marakkal of ulunthu (black gram), 2 marakkal of payaṟṟamutu (green gram), 2 marakkal of maniparuppu (split pulse), 2 nali of miḷakuamutu (pepper), 9 nali and 1 alakku of neyamutu (ghee), 400 vāḻaippaḻam (plantains), 400 mampazham (mangoes), 20 palāppaḻa (jack fruit), panakam (sweetened drink), teṅkāy (coconut), 4 palam of chandhanam (sandal paste), 400 aṭaikkāyamutu (areca nut) and 800 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the first prakara in Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday combined with the star Rohini, being the day 14th lunar day of the dark fortnight of the Rihaba month in the year Pramathi, current with the Saka year 1441. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruninra-ur-udaiyan. It mentions about the utilization of 800 narpanam from the Sri Bhandaram to offer 16 vagai-padi comprising 2 appa padi (rice cake), 2 atirasappaṭi (sweet preparation made with rice and jaggery), 2 godhi-padi (wheat preparation), 2 vadaipadi (fritters), 2 iddali padi (rice cake), 2 dosai-padi (rice crepes), 2 sukhiyan-padi (sweet preparation), 2 kunukku-padi (dal-rice fritter), avalamutu (flattened rice), payaṟṟamutu (green gram), panakam (sweetened drink), pazhamutu (fruits) and teṅkāy (coconut) with 18 marakkal of amutupadi (rice), 8 marakkal of avalamutu (flattened rice), 8 marakkal of godhi (wheat), 8 marakkal of ulunthu (black gram), 2 marakkal of payaṟṟamutu (green gram), 2 marakkal of maniparuppu (split pulse), 2 nali of miḷakuamutu (pepper), 9 nali and 1 alakku of neyamutu (ghee), 400 vāḻaippaḻam (plantains), 400 mampazham (ripe mangoes), 20 palāppaḻa (jack fruit), 4 palam of chandhanam (sandal paste), 400 aṭaikkāyamutu (areca nut) and 800 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of front mantapam in Kurattalvan’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of the star Makha of the Tula month in the year Vikrama, current with the Saka year 1442. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Periya Koyil Kelvi Tiruvenkata Jiyar. It mentions about the utilization of 1510 narpanam to from the Sri Bhandaram to offer 13 appa padi (rice cake), 1 appa padi (rice cake), 1 atirasappaṭi (sweet preparation made with rice and jaggery), 1 godhi-padi (wheat preparation), 1 dosai-padi (rice crepes), 1 iddali padi (rice cake) and 1 vadaipadi (fritters), tiruppanyaram (sweet preparation) (modern vyadai-paruppu) with 1 marakkal of aval-prasadam (flattened rice), 2 marakkal of select dal, 1 visai of panchathaarai (refined sugar), 2 marakkal of payaṟṟamutu (green gram), 200 palam of vellam (jaggery), and 20 palam of cakkaraiamutu (sugar) for panakam (sweetened drink) (sugar water), 10 palam of chandhanam (sandal paste), 800 aṭaikkāyamutu (areca nut) and 1,600 ilaiyamutu (betel leaves); 13 tirukkananadai (sweet preparation) with 13 marakkal of amutupadi (rice), 6 nai of neyamutu (ghee), 650 palam of cakkaraiamutu (sugar), 6 marakkal and 2 nali of payaṟṟamutu (green gram) and 13 palam of chandhanam (sandal paste) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of the front the mantapam of the shrine of Tirumalainambi in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Rohini, being the 15th lunar day of the bright fortnight (Purnima) of the Vrischika month in the year Vikrama, current with the Saka year 1442. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvenkata Jiyar. It mentions about the utilization 2100 narapanam from the Sri Bhandaram to offer 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 4 nali of godhi (wheat); 1 tirukkananadai (sweet preparation) with 30 marakkal of amutupadi (rice), 10 nali of neyamutu (ghee), cakkaraiamutu (sugar), 1 ulakku of miḷakuamutu (pepper), 6 visai of panchathaarai (refined sugar), 100 vāḻaippaḻam (plantains), 1 marakkal of elparuppu (brushed sesame), 6 nali of neyamutu (ghee), 10 palam of chandhanam (sandal paste), 1000 aṭaikkāyamutu (areca nut), 2000 ilaiyamutu (betel leaves), panchathaarai (refined sugar); 5 appa padi (rice cake) with 5 marakkal of amutupadi (rice), 6 nali of neyamutu (ghee), 130 palam of vellam (jaggery), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 3 palam of chandhanam (sandal paste); 2 atirasappaṭi (sweet preparation made with rice and jaggery), 1 sidai-padi (rice balls), 1 dosai-padi (rice crepes), and 1 vadaipadi (fritters) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the first prakara in the Temple of Sri Govindarajasvimi in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Rohini, being the full-moon day of the bright fortnight of the Vrischika month in the year Vikrama, current with the Salivahana Saka year 1442. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Kuppa Venkatattarasu. It mentions about the utilization of 240 narapanam from the Sri Bhandaram to offer 64 tirupponakam (boiled rice) with 2 vatti and 4 marakkal of amutupadi (rice), 8 nali of neyamutu (ghee), 8 nali of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Venkatesa and other deities on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the forenoon sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north, west, and south projection (kantha) of the walls in the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Svati, being the 11th lunar day of the dark fortnight in the month of Dhanus (Margali month), in the year Vikrama, corresponding to the Saka year 1442. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Koyil Kelvi Tiruvenkata Jiyar. It mentions about the utilization of 1000 narpanam for the preparation of 9 appa padi (rice cake) with 18 marakkal of amutupadi (rice), 27 nali of neyamutu (ghee), 900 palam of cakkaraiamutu (sugar), 1 nali and 1 alakku of miḷakuamutu (pepper), 9 palam of chandhanam (sandal paste), 450 aṭaikkāyamutu (areca nut) and 900 ilaiyamutu (betel leaves); 2 tiruvolakam (boiled rice) and 4 dadhyodanam (curd rice) with 1 vatti and 5 marakkal of amutupadi (rice), nali of neyamutu (ghee), 320 palam of cakkaraiamutu (sugar), 6 nali and 3 ulakku of payaṟṟamutu (green gram), 3 ulakku of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables), tayiramutu (curd) and ela (cardamom); tiruppanyaram (sweet preparation) with 2 marakkal of payaṟṟamutu (green gram), 10 teṅkāy (coconut), 10 palam of cakkaraiamutu (sugar), 100 vāḻaippaḻam (plantains), 100 karumpu (sugarcane), 4 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves); panakam (sweetened drink) with 100 palam of cakkaraiamutu (sugar) to propitiate Sri Venkatesa, Sri Govindaraja, Sri Krishna and other deities. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the tiruvolaka adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the north wall of the first prakara in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Visakha, being the 13th lunar day of the dark fortnight of the Vrischika month in the year Vishu, corresponding to the Saka year 1444. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kuppa Venkatattarasu. It mentions about the utilization of 240 narpanam for the preparation of 60 tirupponakam (boiled rice) with 3 vatti of amutupadi (rice), 7 nali and 1 uri of neyamutu (ghee), 7 nali and 1 uri of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables), tayiramutu (curd) and cakkaraiamutu (sugar) to propitiate Sri Sudarsana and Sri Ramanuja. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the tiruvolaka adaipu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of a room (near Bokkasam-room) in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas bears the date of a Friday, combined with the star Punarpusam (Punarvasu), being the 12th lunar day of the bright fortnight of the Kumbha month in the year Vishu, current with the Salivahana Saka year 1444. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Appakkondar. It mentions about the utilization of 1340 narpanam for the preparation of 33 appa padi (rice cake) and 2 paruppuviyal- tirupponakam (dal boiled rice) with 4 nali and 1 alakku of miḷakuamutu (pepper) and 1 marakkal of paruppu (dal), 33 palam of chandhanam (sandal paste), 1600 aṭaikkāyamutu (areca nut) and 3200 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side old oil room) north of first gopuram in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Anuradha, being the 7th lunar day of the bright fortnight of the Simha month in the year Chitrabhanu, current with the Saka year 1445. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Saluva Govindaraja. It mentions about the utilization of 20 tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation) and 1 atirasappaṭi (sweet preparation made with rice and jaggery) with 1 vatti and 3 marakkal of amutupadi (rice), 7 nali of neyamutu (ghee), cakkaraiamutu (sugar), 1 ulakku and 1 alakku of miḷakuamutu (pepper), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd), 1 palam of chandhanam (sandal paste), aṭaikkāyamutu (areca nut), ilaiyamutu (betel leaves); 4 tirupponakam (boiled rice) with 4 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), 1 uri of payaṟṟamutu (green gram), 2 solakai of miḷakuamutu (pepper), 1 nali of tayiramutu (curd), ½ palam of chandhanam (sandal paste), 12 aṭaikkāyamutu (areca nut), 24 ilaiyamutu (betel leaves); 147 atirasappaṭi (sweet preparation made with rice and jaggery) with 7 vatti and 7 marakkal of amutupadi (rice), 294 nali of neyamutu (ghee), 14700 palam of cakkaraiamutu (sugar), kariamutu (vegetables), 4 marakkal and 1 uri of miḷakuamutu (pepper) to propitiate Sri Govindarajan and other deities. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) north of first gopuram in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Mrigasirsha, being the 6th lunar day of the dark fortnight of the Tula month in the year Subhanu, corresponding to the Saka year 1445. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Tirumalaiyappa Mudaliyar. It mentions about the utilization of 4700 narpanam for the preparation of 1 tirupponakam (boiled rice) and 4 atirasapadi (sweet preparation) with 18 vatti and 8 marakkal of amutupadi (rice), 57 nali of neyamutu (ghee), 45 nali of payaṟṟamutu (green gram), 480 palam of cakkaraiamutu (sugar), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables), and tayiramutu (curd); 2 tirupponakam (boiled rice) with 2 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), 1 ulakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Govindarajan. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during early hours. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Tiruvadirai (Ardra), being the 10th lunar day of the bright fortnight of the Kumbha month in the year Subhanu, current with the Saka year 1445. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Srinivisan. It mentions about the utilization of 30 narpanam for the preparation of panakam (sweetened drink) with 20 visai of cakkaraiamutu (sugar) to propitiate Sri Govindarajan on the first 5 days of the summer festival. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the first prakara in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Hasta, being the 10th lunar day of the dark fortnight of the Vrischika (Kartikai) month in the year Tarana, current with the Saka year 1446. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Pendilikoduku Chennaiyyan. It mentions about the preparation of appa padi (rice cake) with 2 marakkal of amutupadi (rice), 3 nali of neyamutu (ghee), 100 palam of cakkaraiamutu (sugar) and 1 alakku of miḷakuamutu (pepper); 6 tirupponakam (boiled rice) with 6 marakkal of amutupadi (rice), 3 ulakku of neyamutu (ghee), 3 ulakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Govindapperumal. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early hours. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner-side) of the room (near Bokkasam-room) in the first prakara of the Temple of Sri Govindarajasvami in Tirupati
Description: This fragmented inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the preparation of 16 atirasapadi (sweet preparation) with 48 nali of neyamutu (ghee), 1600 palam of cakkaraiamutu (sugar) and miḷakuamutu (pepper).
Resource Type:
Source Location: This Inscription is engraved on the south, east and north wall of the central shrine (outer-side) of Periyalvar's ruined Temple at alipiri (foot of the Tirupati Hill)
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Pusam, being the full moon day of the bright fortnight of the Makara month in the year Vyaya, corresponding to the illustrious Saka year 1448. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Sinnappa reddi-Tammu reddi. It mentions about the preparation of 365 tirupponakam (boiled rice) with 18 vatti and 5 marakkal of amutupadi (rice), 45 nali, 1 uri and 1 alakku of neyamutu (ghee), 11 marakkal, 1 uri and 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper) and tayiramutu (curd); 10 atirasapadi (sweet preparation) with 1 vatti amutupadi (rice), 30 nali of neyamutu (ghee) and 1000 palam of cakkaraiamutu (sugar) to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the mathapura-sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west Kumuda-pattai basement in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Rohini, being the 13th lunar day of the bright fortnight of the Masha month in the year Sarvadhari, corresponding with the Saka year 1450. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Vyasatirtha Sripada Udaiyar. It mentions about the utilization of 60 rekhai-pon for the preparation of 182 tirupponakam (boiled rice) with 9 vatti and 2 marakkal of amutupadi (rice), 5 marakkal, 2 nali and 3 ulakku of neyamutu (ghee), 5 marakkal, 2 nali and 3 ulakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd); 97½ palam of chandhanam (sandal paste) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south and east walls of the central shrine (outer-side) of Periyalvar's Temple at alipiri (foot of the hill) of Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, combined with the star Satayam, being the 8th lunar day of the bright fortnight of the Vrischika month in the year Sarvadhari, corresponding to the Saka year 1450. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Sri Vaishnavas. It mentions about the utilization of 260 narpanam for the preparation of 6 paruppuviyal (dal) with 6 marakkal of sambaamutu (samba rice), 6 nali of paruppu (pulses), 3 nali of neyamutu (ghee), 120 palm of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), 2 appa padi (rice cake) with 4 marakkal of amutupadi (rice), 6 nali of neyamutu (ghee), 1 ulakku of miḷakuamutu (pepper), 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan. The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner-side) of the P.W.D. store-room opposite to Salainachchiyar’s shrine in the Temple of Sri Govindarajasvami in Tirupati
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Uttiram, being the 10th lunar day of the dark fortnight of the Vrischika month in the year Sarvadhari, current with the Saka year 1452. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Kuppayyan. It mentions about the utilization of 3000 narpanam for the preparation of 120 dosai-padi (rice crepes), 1 appa padi (rice cake) with teṅkāy (coconut), pazhamutu (fruits), karumbu (sugar-canes), tiruppanyaram (sweet preparation), 2 tirupponakam (boiled rice), 4 dadhyodanam (curd rice), 1 tiruvolakam (boiled rice), 2 nali of payaṟṟamutu (green gram), 10 palam of cakkaraiamutu (sugar); 2 paruppuviyal (dal) with 4 nali of neyamutu (ghee), 1 alakku of uppuamutu (salt); 24 dosai-padi (rice crepes) with 1 marakkal of ulunthu (black gram), 120 palam of chandhanam (sandal paste), 3000 aṭaikkāyamutu (areca nut), 6000 ilaiyamutu (betel leaves); tiruvolakam (boiled rice) with 12 marakkal of amutupadi (rice), 1 marakkal of maniparuppu (split pulse), 4 marakkal of avalamutu (flattened rice), 200 mampazham (mangoes), 10 palāppaḻa (jack fruit), 2 palam of chandhanam (sandal paste) and tiruppanyaram (sweet preparation) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the west and south walls of the first prakara in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Uttiradham, being the 3rd lunar day of the bright fortnight of the Makara month in the year Virodhi, corresponding to the illustrious Saka year 1451. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Sinnappa reddi-Tammu reddi. It mentions about the utilization of 700 narpanam for the preparation of 56 paruppuviyal (dal) with 2 vatti and 16 marakkal of amutupadi (rice), 7 marakkal of maniparuppu (split pulse), 27 nali of neyamutu (ghee), 350 aṭaikkāyamutu (areca nut), 700 ilaiyamutu (betel leaves) and 7 palam chandhanam (sandal paste), 7 tiruppanyaram (sweet preparation) with 3 marakkal and 2 nali of payaṟṟamutu (green gram), 70 palam of cakkaraiamutu (sugar); 8 dosai-padi (rice crepes) with 8 marakkal of amutupadi (rice), 8 marakkal of ulunthu (black gram), 4 nali of panchathaarai (refined sugar), 28 teṅkāy (coconut); 2 tirupponakam (boiled rice) with 2 marakkal of amutupadi (rice), 1 ulakku and 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables), tayiramutu (curd); 2 sidai-padi (rice balls) with 2 marakkal of amutupadi (rice), 1 marakkal of ellu (sesame), 4 nali of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), and 1 ulakku of miḷakuamutu (pepper); along with 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on a slab now preserved on a platform in front of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire in the year Dhatu corresponding to the Saka year 1438. It mentions about the offering of 1 sidai-padi (rice balls).
Resource Type:
Source Location: This inscription is engraved on the north wall (outer side) of front verandah of Kurattalvan’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Madhavayyan-Bhatta-vritti-kuli. It mentions about the utilization of 9000 panam for the preparation of tirupponakam (boiled rice) with 2 marakkal of amutupadi (rice), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables) and tayiramutu (curd).
Resource Type:
Source Location: This Inscription is engraved on the north wall (outer side) of front verandah of Kurattalvan’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of tirupponakam (boiled rice) with miḷakuamutu (pepper), kariamutu (vegetables), tayiramutu (curd), 1 vatti and 4 marakkal of amutupadi (rice), 3 nali, 1 ulakku and 1 alakku of payaṟṟamutu (green gram); 2 marakkal of amutupadi (rice), neyamutu (ghee), 10 palam of neyamutu (ghee), palam of chandhanam (sandal paste) to propitiate Sri Raghunathan.
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Source Location: This inscription is engraved on the east wall (inner side of the northeast room) in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the utilization of 350 nar-panam for the preparation of 1 appa padi (rice cake) with 2 marakkal of amutupadi (rice); 6 vagai padi with 1 vatti, 4 marakkal of amutupadi (rice), 39 nali and 1 ulakku of neyamutu (ghee) to propitiate Sri Govindarajan. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the asthanam. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side of the north-east room) in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of 16 atirasappaṭi (sweet preparation made with rice and jaggery) with 1 vatti and 16 marakkal of amutupadi (rice) to propitiate Senai Mudaliyar on the day of Ankurarpanam.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the Vagapadi-room in the first prakara of Sri Govindarajasvami Temple in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire and bears the date of the dark fortnight of Karkataka (Kataka) month, in the Saka year 1400. It mentions about the preparation of 1 atirasapadi (sweet preparation) along with 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves).
Resource Type:
Source Location: This Inscription is engraved on the east wall (of the north-east room) in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of 15 atirasapadi (sweet preparation) with 1 marakkal of amutupadi (rice), 2 nali and 1 uri of neyamutu (ghee); tirupponakam (boiled rice) along with 18400 aṭaikkāyamutu (areca nut) and 36800 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal. The quarter portion of the prasadam will be offered to the donor.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of a varandah in front of a room in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about offering of 3 appa padi (rice cake) with 1 vatti, 14 marakkal and 2 nali of amutupadi (rice) to propitiate Sri Govindarajan. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the early sandhi.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of Kaikkalareddi-room in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Appan. It mentions about the utilization of 800 panam for the preparation of 3 atirasapadi (sweet preparation) to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the time of the early sandhi. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the north-east room in the first prakara of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offerings of 1 ulakku of ennai (oil), ½ palam of chandhanam (sandal paste), kariamutu (vegetables), miḷakuamutu (pepper), tayiramutu (curd) and uppuamutu (salt) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the west wall (inner side) of the front mantapam in the shrine of Kurattalvai in front of the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Valandi. It mentions about the preparation of appa padi (rice cake) with 3 nali of neyamutu (ghee) to propitiate Sri Govindapperumal.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner side) in the front mandapam of Kurattalvan’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of miḷakuamutu (pepper), kariamutu (vegetables), tayiramutu (curd); 1 tirukkananadai (sweet preparation) with 1 marakkal of amutupadi (rice), 1 nali of neyamutu (ghee) to propitiate Sri Venkatesa. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) in front mantapam of the Kurattalvan's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire bears the date of the Vrishabha month in the year Yuva. It mentions about the utilization of 300 panam for the preparation of 1 tirupponakam (boiled rice) with amutupadi (rice), 1 ulakku and 1 alakku of miḷakuamutu (pepper), seeragam (cumin); kariamutu (vegetables), tayiramutu (curd), aṭaikkāyamutu (areca nut), 2 ½ sevidi of neyamutu (ghee) and 2 teṅkāy (coconut) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This Inscription is engraved on the south wall (outer side) of the front verandah of Kurattalyan's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of 10 tirupponakam (boiled rice).
Resource Type:
Source Location: This Inscription is engraved on the west wall of the front mantapam (inner side) of Kurattalyan's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of 2 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), payaṟṟamutu (green gram), 600 mampazham (mangoes); 1 tiruvolakam (boiled rice), 1 appa padi (rice cake) with 60 palam of cakkaraiamutu (sugar) to propitiate Sri Venkatesa.
Resource Type:
Source Location: This Inscription is engraved on the west wall (inner side) of the front mantapam of Kurattalvan’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of 1 appa padi (rice cake), 3 nali of neyamutu (ghee), 1 marakkal of tiruppanyaram (vadai-paruppu), appam (rice cake), atirasam (sweet preparation), vadai (fritters) and godhi (okkorai).
Resource Type:
Source Location: This Inscription is engraved on the west wall of the front verandah of Kurattilvan’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Karunakara Bhattar. It mentions about the offering of 8 sidai-padi (rice balls) and 1 tiruvolakam (boiled rice).
Resource Type:
Source Location: This Inscription is engraved on the west wall of front verandah of Kurataélvan's shrine in the Temple of Sri Govindaraja in Tirupati.
Description: This inscription belongs to the reign of King Sri Krishna Devaraya of the Vijayanagara Empire. It mentions about the offering of 1 atirasapadi (sweet preparation), 1 godhi-padi (wheat preparation), 450 palam of cakkaraiamutu (sugar), tiruppanyaram (sweet preparation), 13 sidai (rice balls) and 13 sukhiyan (sweet preparation).
Resource Type:
Source Location: This inscription is engraved on the north, west and south tiers round the base of Sri Parthasarathisvami shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Puradam, being the 6th lunar day of the dark fortnight in the Mithuna month in the year Khara, corresponding to the Saka year 1453. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Muddukuppayi. It mentions about the preparation of 1 taligai prasadam (rice) for maintaining the Sri Govindaraja temple. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This inscription is engraved on the east wall (inner-side) of the inner verandah of P.W.D store room in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Pushyam, being the 13th lunar day of the bright fortnight of the Kumbha month in the year Khara, corresponding with the Saka year 1454. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Chandragiri Rama Bhattar. It mentions about the utilization of narpanam of 300 for the preparation of tirumanjanapadi tirupponakam (boiled rice), 24 vellai tirupponakam (boiled rice), 24 tirukkananadai (sweet preparation), 1 atirasapadi (sweet preparation), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 1 dosai-padi (rice crepes), 50 iḷaṉir (tender coconut), 50 karumpu (sugarcane), 10 palāppaḻa (jack fruit), 1000 vāḻaippaḻam (plantains), 100 teṅkāy (coconut), 4 marakkal of avalamutu (flattened rice), 2 marakkal of payaṟṟamutu (green gram), 10 visai of cakkaraiamutu (sugar) for panakam (sweetened drink), tayiramutu (curd), kariamutu (vegetables), 200 mampazham (mangoes) to propitiate Sri Venkatesa. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the forenoon adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (front inner side) of Madhurakavi-Alvar's shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of the saka year 1454. It mentions about the utilisation of 500 panam for the preparation of 19 atirasapadi (sweet preparation) with 19 marakkal of amutupadi (rice), 38 nali of neyamutu (ghee), 1900 palam of cakkaraiamutu (sugar) and 2 nali, 1 ulakku and 1 alakku of miḷakuamutu (pepper) to propitiate Sri Govindarajan on specific festival days. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west base of the front verandah of P.W D store-room in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Revati, being the 11th lunar day of the bright fortnight of the Vrischika month in the year Vijaya. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Anai Sandanar. It mentions about the utilization of narpanam for the preparation of 60 tiruppalli-eluchchi- tirupponakam (boiled rice), 16 appa padi (rice cake) with 4 vatti and 12 marakkal of amutupadi (rice), 7 nali of payaṟṟamutu (green gram), 1600 palam of cakkaraiamutu (sugar) to propitiate Sri Venkatesa and Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west base of the front verandah of P.W D store-room in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Rohini, being the 8th lunar day of the dark fortnight of the Simha month in the year Jaya, current with the Salivahana Saka year 1456. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Govindasani. It mentions about the utilization of narpanam of 1620 for the preparation of 365 tirupponakam (boiled rice) with 19 vatti and 15 marakkal of amutupadi (rice), 49 nali, 1 ulakku and 1 alakku of ennai (oil), 12 marakkal, 1 ulakku and 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), kariamutu (vegetables) and tayiramutu (curd) to propitiate Sri Govindarajan on specific festival days. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (outer side, east of entrance) of old kitchen in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Pushya, being the 10th lunar day of the bright fortnight of the Mesha month in the year Manmatha, current with the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Chikkayasavayi and Govindasani. It mentions about the utilization of 1750 nar-panam for the preparation of 1 tiruvolakam (boiled rice), 6 vagai-padi with tiruppanyaram (vadai-paruppu), iḷaṉir (tender coconut), karumpu (sugarcane), teṅkāy (coconut), pazhamutu (fruits), 4 tirumanjanapadi- dadhyodanam (curd rice), 1 tiruvolakam comprising 27 tirupponakam (boiled rice), 1 appa padi (rice cake), 1 tirukkananadai (sweet preparation), 1 atirasapadi (sweet preparation), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 sukhiyan-padi (sweet preparation), 1 iddali padi (rice cake), 1 dosai-padi (rice crepes) and 1 tiruppanyaram (sweet preparation) with 2 vatti,4 marakkal and 2 nali of amutupadi (rice), 37 nali of neyamutu (ghee), 800 palam of cakkaraiamutu (sugar), 2 marakkal and 2 nali of payaṟṟamutu (green gram), 3 marakkal of kadalai (bengal gram), 4 marakkal of ulunthu (black gram), 2 marakkal of godhi (wheat), 1 uri and 1 alakku of miḷakuamutu (pepper)¸ tayiramutu (curd), uppuamutu (salt), kariamutu (vegetables), 300 baskets of tiruppanyaram (sweet preparation), 200 iḷaṉir (tender coconut), 50 teṅkāy (coconut), 100 karumpu (sugarcane), 200 vāḻaippaḻam (plantains), 200 mampazham (mangoes), 10 palāppaḻa (jack fruit), 3 visai of vellam (jaggery), 6 marakkal of payaṟṟamutu (green gram), 5 marakkal of poriamutu (parched rice), 5 marakkal of avalamutu (flattened rice), 1 marakkal of ellu (sesame), 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of a room near the western verandah (right side of the entrance) of the old kitchen in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Avittam (Dhanishtha), being the 5th lunar day of the dark fortnight of the Mithuna month in the year Manmatha current with the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Peruchchi. It mentions about the utilization of narpanam of 230 for the preparation of 1 tiruvolakam consisting of 20 vellai-tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 tiruppanyaram (sweet preparation), with 1 matrai, 1 vatti, 10 marakkal and 2 nali of amutupadi (rice), 1 marakkal of payaṟṟamutu (green gram), 10 nali and 1 alakku of neyamutu (ghee), 2 nali of uppuamutu (salt), 1 ulakku of miḷakuamutu (pepper), 1 basket of kariamutu (vegetables), 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (outer side, east of entrance) of the verandah of the old kitchen in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, combined with the star Sravanam, being the 5th lunar day of the dark fortnight of the Mithuna month in the year Manmatha current with the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of periya-Koyil Kelvi Yatiraja Jiyar. It mentions about the utilization of 1000 narpanam for the preparation of 25 dosai-padi (rice crepes), 4 dadhyodana-padi (curd rice), 4 tirupponakam (boiled rice) with 4 marakkal of avalamutu (flattened rice), 4 marakkal of amutupadi (rice), 2 ½ visai of vellam (jaggery), 100 iḷaṉir (tender coconut), 30 teṅkāy (coconut), 500 karumpu (sugarcane), 5 palāppaḻa (jack fruit), 1 vatti of ulunthu (black gram), vennai (butter), neyamutu (ghee), paalamutu (milk), tayiramutu (curd) and thean (honey), 700 aṭaikkāyamutu (areca nut) and 1400 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of a room near the western verandah (right of entrance) of old kitchen in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Tuesday, combined with the star Mala, being the full-moon day of the bright fortnight of the Karkataka month in the year Manmatha, current with the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Lingi and Tiruvenkatamanikkam. It mentions about the utilization of narpanam of 230 for the preparation of 2 appa padi (rice cake) and 4 dosai-padi (rice crepes) with 8 marakkal of amutupadi (rice), 4 marakkal of ulunthu (black gram), 10 nali of neyamutu (ghee), 200 palam of cakkaraiamutu (sugar), 1 ulakku of miḷakuamutu (pepper), 6 palam of chandhanam (sandal paste), 300 aṭaikkāyamutu (areca nut), 600 ilaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of a room and west verandah (west of entrance) of old kitchen in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Sravanam, being the 10th lunar day of the dark fortnight of the Mina month in the year Manmatha, current with the Salivahana Saka year 1457. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalai Appar. It mentions about the utilization of 330 narpanam for the preparation of 10 dosai-padi (rice crepes) with 10 marakkal of amutupadi (rice), 10 marakkal of ulunthu (black gram), 10 nali of neyamutu (ghee), 5 nali of tayiramutu (curd), 10 palam of chandhanam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan and Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) north of first gopuram and east of Hansman's shrine in the first prakara Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalaiyyangar. It mentions about the utilization of 5203 narpanam for the preparation of 16 prasadam, 7 6/16 palam of chandhanam (sandal paste), 15 ½ palam of aṭaikkāyamutu (areca nut) and 30 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of the room in front of the Kalyana-mandapam in the first prakara Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Revati, being the 7th lunar day of the bright fortnight of the Makara month. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Kuppa Venrumalaiyattar and Kuppa Venkatatturaivar. It mentions about the utilization of 100 narpanam for the preparation of 1 tiruvolakam (boiled rice) with 1 vatti and 4 marakkal of amutupadi (rice), 1 tirukkananadai (sweet preparation) with 2 marakkal of amutupadi (rice), 1 appa padi (rice cake), matrai with 2 nali of amutupadi (rice), 6 nali and 3 ulakku of neyamutu (ghee), 160 palam of cakkaraiamutu (sugar), 1 ulakku and 1 alakku of miḷakuamutu (pepper), 1 marakkal of payaṟṟamutu (green gram), 20 palam of cakkaraiamutu (sugar), 2 ½ palam of chandhanam (sandal paste) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (outer side) west entrance of a verandah of the old kitchen Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Asvini, being the 9th lunar day of the bright fortnight of the Makara month in the year Durmukhi, current with the Salivahana Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nami Settiyar. It mentions about the utilization of 1230 narpanam for the preparation of dadhyodana taligai (curd rice) with 10 marakkal of tayiramutu (curd), 1 ulakku of ela (cardamom), ¼ visai of sukku (dry ginger), ¼ visai of manjal (turmeric powder), 1 uri of kadugu (mustard), 2 nali of uppuamutu (salt) and 1 alakku of miḷakuamutu (pepper) for frying kariamutu (vegetables); 6 vagai padi comprising 1 appa padi (rice cake), 1 atirasapadi (sweet preparation), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake) and 1 sukhiyan-padi (sweet preparation) with 5 marakkal of amutupadi (rice), 16 nali of neyamutu (ghee), cakkaraiamutu (sugar), 2 marakkal of ulunthu (black gram), 1 marakkal of payaṟṟamutu (green gram), 1 ulakku of miḷakuamutu (pepper), 2 visai of panchathaarai (refined sugar), 4 marakkal of avalamutu (flattened rice), 4 marakkal of payaṟṟamutu (green gram), 20 teṅkāy (coconut), panakam (sweetened drink) with cakkaraiamutu (sugar), 200 iḷaṉir (tender coconut), 200 karumpu (sugarcane), 6 palam of chandhanam (sandal paste), 300 aṭaikkāyamutu (areca nut) and 600 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan and 1 tiruppanyaram (paruppu vadai) with 5 visai of cakkaraiamutu (sugar), 1 alakku of miḷakuamutu (pepper), 3 marakkal of payaṟṟamutu (green gram); 25 teṅkāy (coconut), 500 karumpu (sugarcane), 4 marakkal of avalamutu (flattened rice); 1 appa padi (rice cake), 1 sukhiyan-padi (sweet preparation), 1 ½ visai of pagu (treacle), 100 cups of dadhyodanam (curd rice), 1 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Achyutaperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the main prakara of Sri Ramanuja's shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 1 dosai-padi (rice crepes) and 1 appa padi (rice cake).
Resource Type:
Source Location: This Inscription is engraved on the north wall (outer side) of the present kitchen in the first prakara Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Sunday, combined with the star Anuradha, being the 11th lunar day of the dark fortnight of the Makara month in the year Durmukhi, corresponding to the Salivahana Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Ramabhattarayyan. It mentions about the utilization of 1700 narpanam for the preparation of 1 vellai-tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of neyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt) and miḷakuamutu (pepper) to propitiate Sri Gopalakrishnan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu.
Resource Type:
Source Location: This Inscription is engraved on the south wall (outer side, east of entrance) of the verandah of old kitchen in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Svati, being the 5th lunar day of the dark fortnight of the Kumbha month in the year Durmukhi, current with the Salivahana Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Nami setti. It mentions about the utilization of 1575 narpanam for the preparation of navadhanyam (nine kinds of grains), 6 pots of charu (soup), 2 marakkal of amutupadi (rice), 4 tirumanjanapadi tirupponakam (boiled rice), 4 tirupponakam (boiled rice), payaṟṟamutu (green gram), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south base (inner side) of the first gopuram in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Visakha, being the 7th lunar day of the dark fortnight of the Kumbha month in the year Durmukhi, current with the Salivahana Saka year 1458. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Paradesi Tiruvenkatayyan. It mentions about the utilization of 460 narpanam for the preparation of 5 appa padi (rice cake), 1000 aṭaikkāyamutu (areca nut), 2000 ilaiyamutu (betel leaves), 5 palam of chandhanam (sandal paste), 2 dosai-padi (rice crepes), navadhanyam (nine kinds of grains) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the prakara of Sri Ramanuja’s shrine in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the offerings of 1 sidai-padi (rice balls), appa padi (rice cake), karumbu (sugar-canes), 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves), 5 palam of chandhanam (sandal paste), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 1 dosai-padi (rice crepes), 1 vadaipadi (fritters), 100 vāḻaippaḻam (plantains), 20 teṅkāy (coconut), 1 kunukku-padi (dal-rice fritter), tiruppanyaram (sweet preparation), 365 taligai-prasadam to propitiate Sri Govindarajan. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of P. W. D store-room in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Svati, being the 12th lunar day of the dark fortnight of Vrischika month (Kartikai) in the year Vilambi, current with the Salivahana Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Govindar. It mentions about the utilization of 600 narpanam for the preparation of 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves), tiruppanyaram (vadai paruppu), 3 dosai-padi (rice crepes) to propitiate Sri Govindapperumal and Nachchimar on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of a verandah in the P. W. D. store-room in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Pushyam, being the 10th lunar day of the dark fortnight of the Kanya month in the year Vilambi, corresponding with the Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Rayasam Timmarasayyar. It mentions about the utilization of 500 rekhaipon for the preparation of 16 vellai-tirupponakam (boiled rice) and 1 atirasapadi (sweet preparation) with 16 marakkal of amutupadi (rice), 1 nali of payaṟṟamutu (green gram), 1 nali of uppuamutu (salt), 1 alakku of miḷakuamutu (pepper), 1 nali of neyamutu (ghee), 3 ½ visai of cakkaraiamutu (sugar), 1 marakkal of tayiramutu (curd) and ½ basket of kariamutu (vegetables) to propitiate Sri Govinda-Perumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) West of entrance of the old kitchen in the Temple of Sri Govindarajasvami in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Sravanam, being the 2nd lunar day of the bright forthight of the Dhanus, (Margali) month in the year Vilambi, current with the Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Bejje. It mentions about the utilization of 200 narpanam for the preparation of 1 dosai-padi (rice crepes), 1 tiruppanyaram (sweet preparation), 1 tiruvolakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 marakkal of ulunthu (black gram), 1 nali of neyamutu (ghee), 1 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south base of the front mantapam in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star Satabhishak, being the 4th lunar day of the bright fortnight of the Dhanus (Margali) month in the year Vilambi, current with the Salivahana Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Yallamman. It mentions about the utilization of 440 narpanam for the preparation of 60 tirupponakam (boiled rice) and 2 atirasapadi (sweet preparation) with 3 vatti of amutupadi (rice), 7 marakkal and 2 nali of payaṟṟamutu (green gram), uppuamutu (salt), miḷakuamutu (pepper), kariamutu (vegetables), tayiramutu (curd), 140 palam of cakkaraiamutu (sugar), 32 nali of tayiramutu (curd), 3 baskets of kariamutu (vegetables), inji (ginger), 2 palam of chandhanam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri Govindapperumal onspecific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north base of the front mantapam in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Wednesday, combined with the star, Sravanam, being the 2nd lunar day of the bright fortnight of the Makara (Tai) month in the year Havilambi, corresponding with the Salivahana Saka year 1459. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tiruvanantalvar. It mentions about the utilization of 700 narpanam for the preparation of 1 appa padi (rice cake), 1 vadaipadi (fritters), 1 godhi-padi (wheat preparation), 1 iddali padi (rice cake), 1 tiruppanyaram (sweet preparation), 1 tiruvolakam (boiled rice), 3 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut) and 400 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan, Nachchimar and Senai Mudaliyar on specific festivals. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west, north and east walls of the second storey (right inner side) of the Padikivali-gopuram in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Satabhishak, being the 12th lunar day of the dark fortnight of the Mina (Panguni) month in the year Vilambi, current with the Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Periyasolai. It mentions about the utilization of 3000 narpanam for the preparation of 3 marakkal of amutupadi (rice), 3 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves), 10 palam cakkaraiamutu (sugar), 3 teṅkāy (coconut), 2 marakkal of amutupadi (rice), 4 nali of charu (soup), 1 marakkal of navadhanyam (nine kinds of grains), 1 marakkal of amutupadi (rice), 12 tirupponakam (boiled rice), 3 vadaipadi (fritters), 3 sukhiyan-padi (sweet preparation), 150 teṅkāy (coconut), 300 karumpu (sugarcane), 300 vāḻaippaḻam (plantains), 15 palāppaḻa (jack fruit), 6 marakkal of payaṟṟamutu (green gram), 4 ½ visai of cakkaraiamutu (sugar) for 3 pots of panakam (sweetened drink), 10 visai of manjal (turmeric) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south base (inner-right-side) of the padikavali-gopuram in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Monday, combined with the star Satayam (Satabhishak), being the 12th lunar day of the dark fortnight of the Mina (Palguni) month in the year Vilambi, current with the Salivahana Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Hastigirinayakar. It mentions about the utilization of 260 narpanam for the preparation of 1 appa padi (rice cake), 1 iddali padi (rice cake), 1 vadaipadi (fritters), 2 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves), 2 paruppuviyal (dal), 2 sukhiyan-padi (sweet preparation) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west wall (outer side, south of first gopuram) and west of the front mantapam of Sri Tirumalainambi shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of the star Uttiram, combined with Thursday, being the 12th lunar day of the bright fortnight of the month in the Saka year 1460. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Tirumalai Appan. It mentions about the offerings of 2 dosai-padi (rice crepes), 3 marakkal of payaṟṟamutu (green gram), 2 marakkal of kadalai (Bengal gram), 100 karumbu (sugar-canes), 100 teṅkāy (coconut) to propitiate Sri Govindarajan, Nachchimar and Senai-Mudaliyar on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east and south walls of the inner mantapam of Sri Tirumalainambi shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of Monday, combined with the star Satabhishak, being the 11th lunar day of the dark fortnight of the Mesha (Chittirai) month in the year Vikari, current with the Salivahana Saka year 1461. It mentions about the utilization of 250 narpanam for the preparation of 13 tiruppanyaram (sweet preparation) with 13 marakkal of kadalai (bengal gram), 3 appa padi (rice cake), 3 godhi-padi (wheat preparation), 5 iddali padi (rice cake) with 1 vatti of amutupadi (rice), 100 aṭaikkāyamutu (areca nut) and 200 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan and Tiruvali-Alvan (Sri Sudarsana) on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south and west walls of the second story (left inner side) of the padikavali gopuram in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of Monday, being the 9th lunar day of the dark fortnight of the Mithuna (Ani) month in the year Vikari, current with the Salivahana Saka year 1461. It mentions about the utilization of 1150 narpanam for the preparation of 2 marakkal of amutupadi (rice), 2 teṅkāy (coconut), 5 palam of cakkaraiamutu (sugar), 30 aṭaikkāyamutu (areca nut), 60 ilaiyamutu (betel leaves), 1 charu (soup), 1 nali neyamutu (ghee)¸ 1 uri of paalamutu (milk), 1 uri of tayiramutu (curd), 1 uri of thean (honey), 1 uri of panchathaarai (refined sugar), 4 tirumanjana-padi dadhyodanam (curd rice), 1 appa padi (rice cake), 1 godhi-padi (wheat preparation), 200 iḷaṉir (tender coconut), 50 teṅkāy (coconut), 200 karumpu (sugarcane), 200 vāḻaippaḻam (plantains), 200 mampazham (mangoes), 5 palāppaḻa (jack fruit), 2 marakkal of avalamutu (flattened rice), 2 marakkal of poriamutu (parched rice), 1 paruppuviyal (dal), 1 vadaipadi (fritters), 1 dosai-padi (rice crepes) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the inner mantapam of Sri Tirumalainambi shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of Saturday, combined with the star Soti (Swati), being the 12th lunar day of the dark fortnight of the Vrischika (Kartikai) month in the year Vikari, corresponding with the Saka year 1461. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Koyil Kelvi Tiruvenkata Jiyar. It mentions about the utilization of 1230 panam for the preparation of 3 appa padi (rice cake), 1 atirasapadi (sweet preparation) with 1 vatti of amutupadi (rice), 1 nali and 1 alakku of miḷakuamutu (pepper), 1 marakkal and 1 nali of payaṟṟamutu (green gram), 4 visai of panchathaarai (refined sugar), 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves) and 1 palam of chandhanam (sandal paste); 1 tiruvolakam (boiled rice) with 6 nali of neyamutu (ghee), 1 marakkal of payaṟṟamutu (green gram) for tiruppanyaram (sweet preparation), 100 palam of cakkaraiamutu (sugar), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 2 palam of chandhanam (sandal paste) to propitiate Sri Venkatesa on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the south door-jamb wall (right-inner side) of padikavali gopuram in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of Tuesday, combined with the star Asvini, being the 13th lunar day of the dark fortnight of the Rishabha (Vaikasi) month in the year Sarvari, corresponding to the Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Venkatadri Ayyan. It mentions about the utilization of 120 rekhai-pon for the preparation of 8 vellai-tirupponakam (boiled rice) with 8 marakkal of amutupadi (rice), 1 nali of payaṟṟamutu (green gram), 1 nali of neyamutu (ghee), miḷakuamutu (pepper), uppuamutu (salt) and kariamutu (vegetables) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (outer side, west of entrance) of right veranda of Salainachchiyar's shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, combined with the star Punarvasu, being the 10th lunar day of the dark fortnight of the Simha (Avani) month in the cyclic year Sarvari, current with the Salivahana Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Kuppa Venkatattarasu and Venkatatturaivar Siddhayyam. It mentions about the utilization of 1500 narpanam for the preparation of 1 tirupponakam (boiled rice) with 1 marakkal of amutupadi (rice), 1 alakku of payaṟṟamutu (green gram), 1 alakku of neyamutu (ghee), 1 ulakku of tayiramutu (curd), miḷakuamutu (pepper) and kariamutu (vegetables) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early sandhi-adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of an eastern room in P.W.D. store-room in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of Thursday, combined with the star Revati, being the 14th lunar day of the bright fortnight of the Tula (Arpasi) month in the cyclic year Sarvari, corresponding to the Saka year 1462. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Periya koyil kelvi Yatiraja Jiyar. It mentions about the preparation of 1 palam of chandhanam (sandal paste), 1 appa padi (rice cake) and 1 tirukkananadai (sweet preparation) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west and north walls (inner left side) of the first gopuram in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Saturday, being the 3rd lunar day of the bright fortnight of the Rishabha (Vaikasi) month in the cyclic year Plava, current with the Salivahana Saka year 1463. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Rayasam Kondamarasayyar. It mentions about the utilization of 233 rekhai pon for the preparation of 1 vellai-tirupponakam (boiled rice), 50 aṭaikkāyamutu (areca nut), 100 ilaiyamutu (betel leaves); 1 dosai-padi (rice crepes), 1 atirasapadi (sweet preparation), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 marakkal of payaṟṟamutu (green gram) for tiruppanyaram (sweet preparation), 100 karumbu (sugar-canes), 200 mampazham (mangoes), 5 palāppaḻa (jack fruit), 1 marakkal of avalamutu (flattened rice) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the Vagapadi room and the next verandali in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the day of Saturday, combined with the star Rohini, being the 2nd lunar day of the dark fortnight of the Vrischika (Kartikai) month in the year Plava, corresponding to the Saka year 1463. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Saluva Govindaraja. It mentions about the preparation of 30 tirupponakam (boiled rice), 13 atirasapadi (sweet preparation), tayiramutu (curd), kariamutu (vegetables), uppuamutu (salt), miḷakuamutu (pepper), aṭaikkāyamutu (areca nut), ilaiyamutu (betel leaves), 30 nali of neyamutu (ghee), payaṟṟamutu (green gram), kariamutu (vegetables) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the inner pradakshinam in the shrine of Parthasarathisvami in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire, written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Friday, being the 5th lunar day of the bright fortnight of the Makara (Tai) month in the year Plava, corresponding with the Saka year 1463. It specifies that the Trustees of Tirumalai issued this deed on a stone in favour of Sriramayyangar. It mentions about the utilization of 56 pon for the preparation of 1 tiruvolakam comprising 27 tirupponakam (boiled rice), 1 tirukkananadai (sweet preparation), 1 appa padi (rice cake), 1 vadaipadi (fritters), 1 dosai-padi (rice crepes), 1 manohara-padi (sweet), 6 pots of panakam (sweetened drink) with 6 visai of vellam (jaggery), payaṟṟamutu (green gram), tiruppanyaram (sweet preparation), 100 pazhamutu (fruits), 50 teṅkāy (coconut), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 10 marakkal of poriamutu (parched rice), 200 karumbu (sugar-canes), 100 iḷaṉir (tender coconut), 300 aṭaikkāyamutu (areca nut), 600 ilaiyamutu (betel leaves), 1 visai of vellam (jaggery), 4 dadhyodanam (curd rice) to propitiate Sri Govindarajan on specific festival days. The quarter portion of the prasadam will be offered to the donor and the rest will be distributed during the early adaippu. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on the west wall (inner side) of the first entrance of Sri Salainachchiyar’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 1 tiruppanyaram (sweet preparation) with 1 marakkal of payaṟṟamutu (green gram), 12 dosai-padi (rice crepes), 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the inner mantapam of Sri Kurattalvan’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belonging to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 2 marakkal of amutupadi (rice), 1 ulakku of neyamutu (ghee), 120 palam of cakkaraiamutu (sugar), 3 nali, 1 ulakku and 1 alakku of payaṟṟamutu (green gram), 1 ulakku of miḷakuamutu (pepper), 3 marakkal of amutupadi (rice), 5 palam of chandhanam (sandal paste), 200 aṭaikkāyamutu (areca nut), 400 ilaiyamutu (betel leaves). The quarter portion of the prasadam will be offered to the donor.
Resource Type:
Source Location: This Inscription is engraved on the west wall in front verandah of Sri Karattalvan’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 1 uri of miḷakuamutu (pepper), 1 ulakku of seeragam (cumin), 5 teṅkāy (coconut), 1 vatti and 5 marakkal of amutupadi (rice), neyamutu (ghee), 2 nali of payaṟṟamutu (green gram), 2 nali of payaṟṟamutu (green gram) for tiruppanyaram (sweet preparation).
Resource Type:
Source Location: This Inscription is engraved on the west wall of the inner mantapam of Sri Karattilvan’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 24 dosai-padi (rice crepes), 24 vadaipadi (fritters), 1 handful of tirupponakam (boiled rice) and 1 alakku of akkali-prasadam.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of Vagai-padi-room in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 2 paruppuviyal tirupponakam (dal) with 3 vatti and 10 marakkal of amutupadi (rice), 101 nali of neyamutu (ghee), 1320 palam of cakkaraiamutu (sugar). The quarter portion of the prasadam will be offered to the donor.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the Vagai-padi-room in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 1 appa padi (rice cake) to propitiate Sri Govindapperumal on specific festival days. The quarter portion of the prasadam will be offered to the donor.
Resource Type:
Source Location: This Inscription is engraved on the north wall of Vagai-padi-verandah in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 5 atirasapadi (sweet preparation), 500 aṭaikkāyamutu (areca nut), 1000 ilaiyamutu (betel leaves) and 5 palam of chandhanam (sandal paste) to propitiate Sri Govindapperumal on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of northeast room in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of kariamutu (vegetables), tayiramutu (curd), aṭaikkāyamutu (areca nut), ilaiyamutu (betel leaves), 1 tiruppanyaram (sweet preparation) with 2 nali of payaṟṟamutu (green gram), 2 ½ palam of chandhanam (sandal paste). The quarter portion of the prasadam will be offered to the donor. This charity shall continue to be extant throughout the succession of their heirs as long as the moon and the sun endure.
Resource Type:
Source Location: This Inscription is engraved on a slab in front of the mantapam in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the preparation of 1 nali of ennai (oil), 1 palam of chandhanam (sandal paste), 50 aṭaikkāyamutu (areca nut) and 100 ilaiyamutu (betel leaves).
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the main prakara of Sri Ramanuja's shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the offering of manjal (turmeric), 1 dosai-padi (rice crepes) and appa padi (rice cake).
Resource Type:
Source Location: This Inscription is engraved on the front wall (right inner-side) of the padikavah gopuram in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the offerings of ½ palam of chandhanam (sandal paste), 8 nali of ennai (oil), 6 appa padi (rice cake) on all the 30 days of Tiruppalli eluchchi as Dhanurmasa-puja.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the front mandapam (inner side) of Sri Kurattalvan’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 31 rekhai pon for the preparation of 4 palam of chandhanam (sandal paste), 1 appa padi (rice cake), 1 iddali padi (rice cake), 10 vāḻaippaḻam (plantains), and 100 mampazham (mangoes).
Resource Type:
Source Location: This Inscription is engraved on the west wall of the front verandah of Sri Kurattalvan’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the offering of 9 vadai prasadam (fritters), 9 godhi (okkorai) prasadam (wheat preparation), 9 sukhiyan prasadam (sweet preparation) and 9 tirupponaka prasadam (boiled rice).
Resource Type:
Source Location: This Inscription is engraved on the slab now preserved on a platform in front of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the offering of 1 tirupponakam (boiled rice) to Sri Govindapperumal daily.
Resource Type:
Source Location: This Inscription is engraved on a slab now preserved on a platform in front of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 400 narpanam for the preparation of 30 tirupponakam (boiled rice) and 1 sukhiyan-padi (sweet preparation) with 10 marakkal of amutupadi (rice), 47 nali of neyamutu (ghee), 50 palam of cakkaraiamutu (sugar) and 1 nali of ellu (sesame) to propitiate Sri Venkatesa on the 30 days of Tiruppalli-eluchchi (as Dhanurmasa-puja).
Resource Type:
Source Location: This Inscription is engraved on a slab now preserved on a platform in front of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 3000 panam for the preparation of 2 tirupponakam (boiled rice).
Resource Type:
Source Location: This Inscription is engraved on a slab now preserved on a platform in front of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire written by the temple accountant Tiruninra-ur-udaiyan with the blessings of Srivaishnavas, bears the date of a Thursday, being the 2nd lunar day of the dark fortnight. It specifies that the Trustees of Tirumalai issued this deed on a stone in favor of Raja Timmana's Bhatta-vritti. It mentions about the utilization of 400 panam for the preparation of 20 aṭaikkāyamutu (areca nut), 40 ilaiyamutu (betel leaves), and ½ palam of chandhanam (sandal paste), 8 tirupponakam (boiled rice) with 8 marakkal of amutupadi (rice), 4 nali of neyamutu (ghee), 360 palam of cakkaraiamutu (sugar), 3 ulakku of miḷakuamutu (pepper) and 1 alakku of seeragam (cumin).
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of the prakara of Ramanuja’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 400 panam to prepare 1 padi of prasadam to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 1300 panam for the preparation of 1 tiruvolaka-taligai (boiled rice) and 4 dadhyodanam (curd rice) and 6 vagai-padi presented as Tirmanjana padi to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) north of first gopuram in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 36 paruppuviyal-padi (dal) to propitiate Hanuman on the 13 days of the Amavasai occurring every year and 13 paruppuviyal-padi (dal) to propitiate Tiruvali-Alvan (Sri Sudarsana) every year.
Resource Type:
Source Location: This Inscription is engraved on the east wall (in the old kitchen) in the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of a prasadam with 1 marakkal of payaṟṟamutu (green gram), 2 nali of neyamutu (ghee) and uppuamutu (salt).
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) in the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 vagai-padi along with amutupadi (rice) and 1 nali of tayiramutu (curd).
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) in the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of prasada with 50 palam of cakkaraiamutu (sugar) and 2 nali of neyamutu (ghee) to be presented at Iyal-Sattu function.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) in the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of tiruvolaka-prasada (boiled rice).
Resource Type:
Source Location: This Inscription is engraved on the south wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 3 atirasapadi (sweet preparation) with 3 marakkal of amutupadi (rice), 3 nali of payaṟṟamutu (green gram) and 3 nali of neyamutu (ghee) to propitiate Sri Govindarajan and Nachimar on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the first prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 2 appa padi (rice cake), 1 vadaipadi (fritters) and 1 dosai-padi (rice crepes) to be presented on the 5th festival days of Vaikisi and Ani Brahmotsavam.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the first prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 iddali padi (rice cake), 1 okkorai padi, 2 panchathaarai padi (sweet prepared with refined sugar) and 6 vagai padi to propitiate Sri Govindarajan, Nachchimar and Senai Mudaliyar.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of the first prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 6 panam for the preparation of 1 dosai padi (rice crepes), 1 sidai-padi (rice balls) and 1 visai of cakkaraiamutu (sugar) for the preparation of paaguvellam (treacle) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of the first prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 8 panam for the preparation of 4 appa padi (rice cake) to propitiate Sri Periya Krishnan.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the first prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 2 atirasapadi (sweet preparation), 16 dadhyodana taligai (curd rice), 1 appa padi (rice cake), 1 iddali padi (rice cake), 1 sukhiyan-padi (sweet preparation), 1 dosai padi (rice crepes) with 4 vatti and 2 marakkal of amutupadi (rice), 10 visai of vellam (jaggery), 6 marakkal of kadalai (Bengal gram); 6 vagai padi and 1 tiruvolaka-taligai (boiled rice) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the south wall (inner side) of the first prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the presentation of 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 1 panam for tirukkai-valakkam.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 30 tirupponakam (boiled rice) and 1 manohara-padi (sweet) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 11 panam for the preparation of 1 iddali padi (rice cake), 1 dosai padi (rice crepes), 6 vagai-padi, and 1 tiruvolaka-taligai (boiled rice) to propitiate Sri Madhurakavi Alvar on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 10 rekhai-pon for the preparation of 1 dosai padi (rice crepes) to propitiate Sri Ramanuja on the day of Sattumurai festival of Adhyayanotsavam.
Resource Type:
Source Location: This Inscription is engraved on the west base of the front verandah (right of entrance) of old kitchen in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 3 tirupponaka-taligai (boiled rice) and 1 paruppuviyal (vadai-paruppu) to propitiate Sri Govindarajan, Sri Govinda-Krishnan and Sri Hanuman.
Resource Type:
Source Location: This Inscription is engraved on the east base of the front verandah (left of entrance) of old kitchen in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 800 panam for the preparation of 1 sukhiyan-padi (sweet preparation), 1 iddali padi (rice cake), 100 aṭaikkāyamutu (areca nut), 200 ilaiyamutu (betel leaves) and 4 palam of chandhanam (sandal paste), amutupadi (rice) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the right (inner side) wall of the Padikavali Gopuram of Sri Govindarajasvami temple in Tirupati.
Description: This inscription recorded on the day of the star Mulam, belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 2 vaṭaipaṭi (fritters) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the right (inner side) wall of the Padikavali Gopuram of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 3 padi of prasadam to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the right (inner side) wall of the Padikavali Gopuram of Sri Govindarajasvami temple in Tirupati.
Description: This inscription dating to the day of the dark fortnight of the Vrischika (Kartikai, month in the cyclic year Dhatu, belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 2 tirupōṉāka-taḷikai (boiled rice), 1 cīṭaipaṭi (rice balls) and 1 atiracapaṭi (sweet preparation) to propitiate Sri Venkatesa and Sri Govindarajan daily.
Resource Type:
Source Location: This Inscription is engraved on a slab now preserved on a platform in front of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 1 marakkal of amutupaṭi (rice), aṭaikkāyamutu (areca nut), and 2 solakai of miḷakkamutu (pepper) to prepare prasada.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of atiracapaṭi (sweet preparation) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 6 kinds of vagai-padi including 1 appapaṭi (rice cake), 1 cukiyāṉpaṭi (sweet preparation), 1 iṭṭalipaṭi (rice cake), 1 tōcaipaṭi (rice crepes), 1 avaḷpaṭi (flattened rice), tirukkanāṇaṭai (sweet preparation) and 1000 iḷaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 16 panam for 2 vaṭaipaṭi (fritters), 12 panam for 2 tōcaipaṭi (rice crepes), 4 rekhai pon and 8 panam for 6 vaṭaipaṭi (fritters), 8 panam for 8 tattyōtaṉam (curd rice) and paṇṇiyaram (sweet preparation) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 50 rekhai pon for the preparation of poṅkaltaḷikai (rice and lentil porridge), 5 iṭṭalipaṭi (rice cake), and 5 tōcaipaṭi (rice crepes) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the Prakara of Sri Ramanuja’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 tōcaipaṭi (rice crepes), 1 vaṭaipaṭi (fritters), 6 cukiyāṉpaṭi (sweet preparation), pāṉakam (sweetened drink), 1 appapaṭi (rice cake), 100 vāḻaipaḻam (plantains), 200 karumpu (sugarcane) and palāpaḻam (jack fruit) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north and east walls of the front verandah) left entrance) of the old kitchen in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 70 pon for the preparation of 12 padi of tirukkanāṇaṭai (sweet preparation) with 10 marakkal and 2 nali of amutupaṭi (rice), 6 nali and 1 alakku of neyyamutu (ghee), 5 marakkal of payaṟṟamutu (green gram) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 cīṭaipaṭi (rice balls), 1 nali of veṇṇai (butter), 1 nali of pāl (milk), taḷikai (boiled rice), 1 tōcaipaṭi (rice crepes), and 1 iṭṭalipaṭi (rice cake) to be presented on the day of the star Uttirattadi, occurring in every month.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 appapaṭi (rice cake), 1 vaṭaipaṭi (fritters), 1 kotippaṭi (wheat preparation), 1 palam of cantaṉam (sandal paste), and 1 tōcaipaṭi (rice crepes) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the front mandapam of Sri Ramanuja’s shrine in Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of Tirumanjana-padi and Prasādam to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on a slab now preserved on a platform in front of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilization of 1 vatti and 10 marakkal of amutupaṭi (rice), 3 nali and 3 ulakku of neyyamutu (ghee), 1 vatti, 3 marakkal, 3 nali and 1 uri of payaṟṟamutu (green gram) for the preparation of prasadam to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the west wall (inner side) of the second prakara near Yagasalai in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 cukiyāṉpaṭi (sweet preparation) to propitiate Sri Raghunadhan, 30 tirupōṉāka-taḷikai (boiled rice) to propitiate Sri Raman, and 13 cukiyāṉpaṭi (sweet preparation) to be presented to the donor.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilization of 12 panam for the preparation of 1 appapaṭi (rice cake) and 1 tōcaipaṭi (rice crepes) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 tirupōṉāka-taḷikai (boiled rice) with 1 marakkal of amutupaṭi (rice), 1 nali of payaṟṟamutu (green gram), uppuamutu (salt), kariyamutu (vegetables) and tayiramutu (curd) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 1 appapaṭi (rice cake), 1 cukiyāṉpaṭi (sweet preparation), 1 vaṭaipaṭi (fritters), 1 kotippaṭi (wheat preparation), and 30 tirupōṉāka-taḷikai (boiled rice) to propitiate Sri Govindarajan and Sri Ramanuja on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of appapaṭi (rice cake) with 2 marakkal of amutupaṭi (rice), 50 aṭaikkāyamutu (areca nut), 100 iḷaiyamutu (betel leaves), 1 taligai prasadam, and 3 paruppuviyal-paṭi (dal) with 3 marakkal of payaṟṟamutu (green gram) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of tiruvōlāka-taḷikai (boiled rice), paṇṇiyaram (sweet preparation) with 4 marakkal of neyyamutu (ghee), 6 marakkal of payaṟṟamutu (green gram); 10 appapaṭi (rice cake) and 10 atiracapaṭi (sweet preparation) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the preparation of 2 appapaṭi (rice cake) and 1 vaṭaipaṭi (fritters) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Venkatapati Devaraya I of the Vijayanagara Empire. It mentions about the utilisation of 2 nali of veṇṇai (butter), 2 visai of cakkaraiyamutu (sugar), 1 marakkal of amutupaṭi (rice), 2 nali of neyyamutu (ghee), 50 aṭaikkāyamutu (areca nut), 100 iḷaiyamutu (betel leaves), 1 palam of cantaṉam (sandal paste) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 40 panam for the preparation of 1 maṉōkarapaṭi (sweet) to propitiate Sri Vitthalesvara Perumal.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 110 panam for the preparation of iṭṭalipaṭi (rice cake) and tocaipati (rice crepes) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the offering of prasada, pākku (areca nut) and veṟṟilai (betel leaves) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the south base (inner right side) of the first gopuram in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the preparation of 30 tirupōṉāka-taḷikai (boiled rice) to propitiate Sri Govindarajan on the 30 days of Tirupalli-eluchchi during the Dhanurmasa puja.
Resource Type:
Source Location: This Inscription is engraved on the north wall (near the front mantapam) of Sri Chakrattalvan’s shrine in Padikavali gopuram of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the preparation of 10 tocaipati (rice crepes) with 1 vetti of amutupaṭi (rice) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 300 rekhai-pon for the preparation of 12 vellai-tirupōṉāka-taḷikai (boiled rice) to propitiate Sri Govindapperumal and Sri Vitthalesvarperumal on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 100 rekhai-pon for the preparation of 4 vellai-tirupōṉākam/ venpoṅkal poṅkaltaḷikai (rice and lentil porridge), 40 aṭaikkāyamutu (areca nut) and 80 iḷaiyamutu (betel leaves), along with 1 palam of perfume cantaṉam (sandal paste) to propitiate Sri Govindarajan.
Resource Type:
Source Location: This Inscription is engraved on the west wall (outer side) of the front mantapam of Sri Tirumalaai Nambi’s shrine of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 3420 panam for the preparation of 2 vellai-tirupōṉakka-taḷikai (boiled rice), and 1 cukiyāṉpaṭi (sweet preparation) with 2 marakkal of amutupaṭi (rice), 3 nali of neyyamutu (ghee), and 1 palam of cakkaraiyamutu (sugar) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall (inner right side) in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the preparation of 6 vagai padi consisting of atiracapaṭi (sweet preparation), appapaṭi (rice cake), vaṭaipaṭi (fritters), kotippaṭi (wheat preparation), cukiyāṉpaṭi (sweet preparation), and iṭṭalipaṭi (rice cake); 1 tirupaṇṇiyaram (sweet preparation) along with 100 palam of cakkaraiyamutu (sugar), 3 nali and 1 alakku of neyyamutu (ghee), ½ palam of cantaṉam (sandal paste), 100 aṭaikkāyamutu (areca nut) and 200 iḷaiyamutu (betel leaves) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 5713 rekhai-pon for the preparation of 125 vellai-tirupōṉakkam/ ven-poṅkaltaḷikai (rice and lentil porridge) with 6 vatti and 5 marakkal of campāmutu (samba-rice); 3 marakkal, 3 nali, 1 uri and 1 alakku of payaṟṟamutu (green gram); and 1 marakkal, 3 nali, 1 ulakku and 1 solagai of uppuamutu (salt); 1 nali, 1 ulakku and 1 solagai of miḷakkamutu (pepper); 3 marakkal, 3 nali, 1 uri and 1 alakku of neyyamutu (ghee); 7 marakkal, 3 nali and 1 ulakku of tayiramutu (curd) and 8 baskets of kariyamutu (vegetables) of 4 varieties to propitiate Sri Venkatesa every day. It also mentions about the utilisation of 5377 rekhai pon for the supply of articles such as 2281 vatti and 5 marakkal of campāmutu (samba-rice); 371 vatti, 2 marakkal, 2 nali, 1 uri and 1 alakku of payaṟṟamutu (green gram); 18 vatti and 5 marakkal of uḷuntu (black gram); 145 vatti, 12 marakkal, 3 nali, 1 uri and 1 solagai of uppuamutu (salt); 15 vatti, 12 marakkal, 3 nali, and 1 solagai of miḷakkamutu (pepper); 4 vatti, 11 marakkal and 1 nali of kaṭuku (mustard); 2 vatti, 5 marakkal and 2 nali of ēla (cardamom); 4 vatti, 11 marakkal and 1 nali of cīrakam (cumin); 9 vatti, 2 marakkal and 2 nali of venthayam (fenugreek); 4 ½ visai of perungayam (asafoetida); 162 vatti, 10 marakkal, 3 nali and 1 alakku of neyyamutu (ghee); 48 vatti and 5 marakkal of eṇṇey (gingely oil); 547 ½ visai of veḷḷam (jaggery); 22 ¾ visai of mañcaḷ (turmeric powder); 3650 visai of puli (tamarind); 190 vatti, 1 marakkal, 2 nali and 1 ulakku of tayiramutu (curd); 2920 baskets of kariyamutu (vegetables); 600 visai of soap nuts; 7300 palam of cantaṉam (sandal paste); 730000 aṭaikkāyamutu (areca nut); 1460000 iḷaiyamutu (betel leaves); 365000 kellai (mountain fruits); pālamutu (milk) for pāyācataḷika (sweetened milk) to feed the Srivaishnava pilgrims in the Ramanujakutam in Tirupati.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the Padikavali gopuram of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the preparation of 12 cukiyāṉpaṭi (sweet preparation), 1 marakkal of poriyamutu (parched rice), and 1 marakkal of avaḷamutu (flattened rice) to propitiate Tiruvali Alvan and Sri Raghunadhan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall (inner side) of the Padikavali gopuram of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the preparation of 16 atiracapaṭi (sweet preparation made with rice and jaggery), 50 aṭaikkāyamutu (areca nut), and 100 iḷaiyamutu (betel leaves) to propitiate Sri Raghunadhan, Sri Achyutaperumal, Sri Alagiya-Perumal, Sri Alarmelmangai Nachchiyar, and Sri Ramanujan, each on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 51 rekhai-pon and 9 panam for the preparation of 8 tattyōtaṉa- taḷikai (curd rice), 6 vellai-tirupōṉāka-taḷikai (boiled rice), 100 tirupōṉakkam (boiled rice), 27 vellai-tirupōṉakkam (boiled rice), 1 tirukkanāṇaṭai (sweet preparation), 1 appapaṭi (rice cake), 1 tirupaṇṇiyaram (vadai-paruppu) with 2 nali of payaṟṟamutu (green gram), 1 mattirai-taligai with 2 nali of amutupaṭi (rice), 12 paruppuviyal (dal), 6 vagai-padi comprising of appapaṭi (rice cake), atiracapaṭi (sweet preparation), vaṭaipaṭi (fritters), kotippaṭi (wheat preparation), iṭṭalipaṭi (rice cake), cukiyāṉpaṭi (sweet preparation), 10 marakkal of avaḷamutu (flattened rice), 10 marakkal of poriyamutu (parched rice), 5 marakkal of kaṭalai (bengal gram), 1 marakkal of eḷparuppu (sesame), 1 marakkal of maṇiparuppu (split pulse), tirupaṇṇiyaram (sweet preparation), 3 visai of veḷḷam (jaggery) for pāṉakam (sweetened drink), 1 visai of pañcatārai (refined sugar), 200 iḷanīr (tender coconut), 50 tēṅkāy (coconut), 200 karumpu (sugarcane), 200 vāḻaipaḻam (plantains), 200 vilāmpalam (wood apple), 13 palam of cantaṉam (sandal paste), 650 aṭaikkāyamutu (areca nut), 1300 iḷaiyamutu (betel leaves), 1 uri of neyyamutu (ghee), and 18 kuṉukkupaṭi (dal-rice fritter) to propitiate Sri Govindarajan, Nammalvar and Alagiyaperumal on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the supply of 25 nali of neyyamutu (ghee) to the temple by the residents of Kumaramangalam.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the first gopuram (south side) in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the preparation of 1 appapaṭi (rice cake), 1 atiracapaṭi (sweet preparation), 1 kotippaṭi (wheat preparation), 1 vaṭaipaṭi (fritters), 1 iṭṭalipaṭi (rice cake), 1 cukiyāṉpaṭi (sweet preparation), 3 tirupōṉāka-taḷikai (boiled rice), 3 marakkal of amutupaṭi (rice), 1 ulakku of neyyamutu (ghee), 2 nali of payaṟṟamutu (green gram), 6 vagai padi and 4 tirumanjana-padi with 1 vatti and 6 marakkal of amutupaṭi (rice), 19 nali of neyyamutu (ghee), 900 palam of cakkaraiyamutu (sugar), and 1 nali, 1 uri and 1 alakku of miḷakkamutu (pepper), 1 tirupōṉakkam (boiled rice) with 1 marakkal of amutupaṭi (rice), 1 alakku of neyyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), kariyamutu (vegetables) and tayiramutu (curd), 1 appapaṭi (rice cake), 1 vaṭaipaṭi (fritters), 1 kotippaṭi (wheat preparation), 4 marakkal of amutupaṭi (rice), 2 marakkal of payaṟṟamutu (green gram), 800 palam of cakkaraiyamutu (sugar), 180 palam of neyyamutu (ghee), 2 nali and 1 uri of miḷakkamutu (pepper), 50 karumpu (sugarcane), 100 vāḻaipaḻam (plantains), 20 tēṅkāy (coconut), 50 iḷanīr (tender coconut), 1 marakkal of avaḷamutu (flattened rice), 2 marakkal of poriyamutu (parched rice), 50 palam of cakkaraiyamutu (sugar) for the preparation of 1 tirupaṇṇiyaram (sweet preparation), and 4 palam of cantaṉam (sandal paste) to propitiate Sri Venkatesa and Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the second prakara of Sri Govindarajasvami temple in Tirupati
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 400 rekhai-pon for the preparation of 48 tattyōtaṉa talikai (curd rice), 12 tiruvōlāka-taḷikai (boiled rice) comprising of 27 tirupōṉakkam (boiled rice), 1 tirukkanāṇaṭai (sweet preparation), 1 appapaṭi (rice cake), 1 māttirai prasādam prepared with 1 nali of amutupaṭi (rice), 1 nali of payaṟṟamutu (green gram), 100 aṭaikkāyamutu (areca nut), 200 iḷaiyamutu (betel leaves); 6 marakkal of pālamutu (milk) for 12 tirukkanāṇaṭai (sweet preparation); 12 cīṭaipaṭi (rice balls), 12 iṭṭalipaṭi (rice cake), 3 vatti of avaḷamutu (flattened rice), 3 vatti of poriyamutu (parched rice), 2 vatti of payaṟṟamutu (green gram), 10 vatti of kaṭalai (bengal gram), 3 marakkal of eḷḷu (sesame), 3 marakkal of maṇiparuppu (split pulse), 3 visai of pañcatārai (refined sugar), 12 visai of veḷḷam (jaggery), 60 tēṅkāy (coconut), 1200 vāḻaipaḻam (plantains), 16 palam of cantaṉam (sandal paste), 1 kuṉukkupaṭi (dal-rice fritter), 4 tirupōṉāka-taḷikai (boiled rice), 1 appapaṭi (rice cake), 12 iṭṭalipaṭi (rice cake), 12 marakkal of payaṟṟamutu (green gram) for tirupaṇṇiyaram (sweet preparation), 3 visai of pañcatārai (refined sugar) for sprinkling over tirupaṇṇiyaram (sweet preparation), 3 vellai-tiruvōlāka-taḷikai (boiled rice), 3 pāl-paliyam-talikai (modern Pal-poli- sweet) comprising 3 tirukkanāṇaṭai (sweet preparation), 3 marakkal of avaḷamutu (flattened rice), 6 marakkal of poriyamutu (parched rice), 3 marakkal of payaṟṟamutu (green gram), 1 appapaṭi (rice cake), 111 kuṉukkupaṭi (dal-rice fritter), 4 tattyōtaṉa talikai (curd rice), 100 tirupōṉāka-taḷikai (boiled rice), 1 vellai-tiruvōlāka-taḷikai (boiled rice), 1 atiracapaṭi (sweet preparation), 1 appapaṭi (rice cake), 1 iṭṭalipaṭi (rice cake), 5 marakkal of avaḷamutu (flattened rice) for tirupaṇṇiyaram (sweet preparation), 3 marakkal of poriyamutu (parched rice), 4 marakkal of payaṟṟamutu (green gram), 4 marakkal of kaṭalai (bengal gram), 2 nali of eḷḷu (sesame), 4 pots of pāṉakam (sweetened drink), 1 visai of pañcatārai (refined sugar), 50 iḷanīr (tender coconut), 50 tēṅkāy (coconut), 300 karumpu (sugarcane), 200 vāḻaipaḻam (plantains), 200 vilāmpalam (wood apple), 4 palāpaḻam (jack fruit), 4 palam of cantaṉam (sandal paste), 500 aṭaikkāyamutu (areca nut) and 1000 iḷaiyamutu (betel leaves) to be provided at the time of different festivals throughout the year.
Resource Type:
Source Location: This Inscription is engraved on the east wall (inner side) of the gopuram in the first prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 3650 nar-panam for the preparation 2 tirupōṉakkam (boiled rice), 13 atiracapaṭi (sweet preparation), 1 vellai-tirupōṉakkam (boiled rice) with 1 marakkal of amutupaṭi (rice), 1 alakku of neyyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakkamutu (pepper), tayiramutu (curd), kariyamutu (vegetables); 1 tirupōṉakkam (boiled rice) with 1 marakkal of amutupaṭi (rice), 1 alakku of neyyamutu (ghee), 1 alakku of payaṟṟamutu (green gram), uppuamutu (salt), miḷakkamutu (pepper), tayiramutu (curd), kariyamutu (vegetables); 13 atiracapaṭi (sweet preparation) with 13 marakkal of amutupaṭi (rice), 26 nali of neyyamutu (ghee), 1300 palam of cakkaraiyamutu (sugar); 13 palam of cantaṉam (sandal paste), 650 aṭaikkāyamutu (areca nut) and 1300 iḷaiyamutu (betel leaves) to propitiate Sri Vénkatésa, Sri Govindapperumal, and Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 330 rekhai-pon as Tiruvenadayyangar’s ubhaiyam and 400 rekhai pon as Tiruvengalappan’s ubhaiyam. Tiruvenadayyangar’s ubhaiyam include 3 ulakku of veṇṇai (butter) mixed with 1 ulakku of tēṉ (honey), 1 uri of neyyamutu (ghee), ½ visai of cakkaraiyamutu (sugar), 1 rajana-tirupōṉāka-taḷikai (boiled rice), 730 bhagalabhath-pots (curdrice) mixed with 1 marakkal of rajana (rice), 4 nali and 1 uri of tayiramutu (curd), elumiccampaḻam (lemon fruits), iñci (ginger) and paccadi (sauces); 1 pāyāca tirukkanāṇaṭai talikai (milk sweet preparation), 4 appapaṭi (rice cake), 4 vaṭaipaṭi (fritters), 4 cukiyāṉpaṭi (sweet preparation), 4 kotippaṭi (wheat preparation), 4 kuṉukkupaṭi (dal-rice fritter), 4 iṭṭalipaṭi (rice cake)- 6 vagai padi; 2 vatti and 10 marakkal of poriyamutu (parched rice), 10 marakkal of payaṟṟamutu (green gram), 10 marakkal of kaṭalai (bengal gram), 7 ½ visai of veḷḷam (jaggery), 75 tēṅkāy (coconut); 5 maṉōkarapaṭi (sweet), 5 iṭṭalipaṭi (rice cake), 1 palam of cantaṉam (sandal paste), 250 aṭaikkāyamutu (areca nut), 500 iḷaiyamutu (betel leaves); 10 rajana-tirupōṉākam (boiled rice), 33 tirupōṉakkam (boiled rice), 5 vellai-tirupōṉakkam (boiled rice), 1 iṭṭalipaṭi (rice cake), 1 pāyāca-talikai (sweetened milk), 1 kuṉukkupaṭi (dal-rice fritter), 1 marakkal of payaṟṟamutu (green gram), 1 marakkal of kaṭalai (bengal gram), 30 tirupōṉāka-taḷikai (boiled rice), 1 appapaṭi (rice cake), 1 vaṭaipaṭi (fritters), 1 iṭṭalipaṭi (rice cake), 1 kotippaṭi (wheat preparation), 1 cukiyāṉpaṭi (sweet preparation), 1 tocaipati (rice crepes), 10 marakkal of poriyamutu (parched rice), 10 marakkal of avaḷamutu (flattened rice), and 50 tēṅkāy (coconut). Tiruvengalappan’s ubhaiyam include 5 kuṉukkupaṭi (dal-rice fritter), 1 vatti and 10 marakkal of poriyamutu (parched rice), 7 ½ visai of veḷḷam (jaggery), 10 marakkal of payaṟṟamutu (green gram), 10 marakkal of kaṭalai (bengal gram), 75 tēṅkāy (coconut), 5 nayaka-taligai comprising of 60 tirupōṉakkam (boiled rice), 50 palam of cantaṉam (sandal paste), 56 tocaipati (rice crepes), 730 tirupōṉāka-taḷikai (boiled rice), 4380 aṭaikkāyamutu (areca nut), 8760 iḷaiyamutu (betel leaves) and 182 ½ of cantaṉam (sandal paste); 1 marakkal of payaṟṟamutu (green gram) for tirupaṇṇiyaram (sweet preparation), 2 marakkal of kaṭalai (bengal gram), 2 marakkal of avaḷamutu (flattened rice), 2 marakkal of poriyamutu (parched rice), 10 tirupōṉāka-taḷikai (boiled rice), 6 vagai-padi, 50 tēṅkāy (coconut), 100 karumpu (sugarcane), 100 vāḻaipaḻam (plantains), 100 vilāmpalam (wood apple), 100 māmpaḻam (mangoes), 10 palāpaḻam (jack fruit), 2 visai of cakkaraiyamutu (sugar) for pāṉakam (sweetened drink), and 2 marakkal of payaṟṟamutu (green gram) for tirupaṇṇiyaram (sweet preparation). This is to propitiate specific gods on specific festival days throughout the year.
Resource Type:
Source Location: This Inscription is engraved on the north wall of the second prakara of Sri Govindarajasvami temple in Tirupati
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 4000 rekhai-pon for the preparation of 200 vellai-tirupōṉakkam (boiled rice) with 10 vatti of amutupaṭi (rice), 6 marakkal, 6 nali and 1 ulakku of payaṟṟamutu (green gram), 6 marakkal, 8 nali and 1 ulakku of neyyamutu (ghee), 6 marakkal, 8 nali and 1 ulakku of tayiramutu (curd), 3 marakkal, 8 nali and 1 alakku of uppuamutu (salt), 2 nali and 1 solagai of miḷakkamutu (pepper) and 6 baskets of kariyamutu (vegetables) at the rate of 1 marakkal of amutupaṭi (rice), 1 ulakku of payaṟṟamutu (green gram), 1 ulakku of neyyamutu (ghee), 1 ulakku of tayiramutu (curd), uppuamutu (salt), kariyamutu (vegetables), and miḷakkamutu (pepper) per tirupōṉāka-taḷikai (boiled rice) and poṅkaltaḷikai (rice and lentil porridge) to propitiate Sri Govindarajan on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west base (inner left side of the entrance Gopuram of Sri Ramanuja’s shrine in the Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 350 rekhai-pon for the preparation of 24 tirupōṉāka-taḷikai (boiled rice) with 438 vatti of amutupaṭi (rice), 13 vatti and 2 nali of payaṟṟamutu (green gram), 13 vatti and 3 nali of neyyamutu (ghee) to propitiate Sri Venkatesa and Sri Govindapperumal on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 280 rekhai-pon for the preparation of 1 tocaipati (rice crepes), 1 marakkal of payaṟṟamutu (green gram), 2 visai of veḷḷam (jaggery) for pāṉakam (sweetened drink), 4 tattyōtaṉam (curd rice), 1 nayaka-talikai comprising 6 tirupōṉakkam (boiled rice); 200 aṭaikkāyamutu (areca nut), 400 iḷaiyamutu (betel leaves); 1 paruppuviyal (dal), 2 visai of veḷḷam (jaggery) for 1 pot of pāṉakam (sweetened drink), 13 kuṉukkupaṭi (dal-rice fritter), pāyācam (sweetened milk), tayiramutu (curd), pālamutu (milk) and veṇṇai (butter); 2190 ven-poṅkaltaḷikai (rice and lentil porridge), 6 tirupōṉakkam (boiled rice), 1 tattyōtaṉa-talikai (curd rice), 1 tilaṉṉataḷikai (rice mixed with sesame seed powder), 1 tirupaṇṇiyaram (sweet preparation) with 2 nali of payaṟṟamutu (green gram) and 2 visai of veḷḷam (jaggery); 1 kalanda-nayaka-talikai, 1 kuṉukkupaṭi (dal-rice fritter), 3 marakkal of poriyamutu (parched rice), 1 ½ visai of veḷḷam (jaggery), kaṭuku (mustard), cīrakam (cumin), miḷakkamutu (pepper), 60 tirupōṉāka-taḷikai (boiled rice), and 50 māmpaḻam (mangoes) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the west wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 155 rekhai-pon for the preparation of 4 tattyōtaṉa- talikai (curd rice), 1 vellai-tiruvolakam comprising 27 tirupōṉāka-taḷikai (boiled rice), 1 tirukkanāṇaṭai (sweet preparation), 1 appapaṭi (rice cake), 2 nali of amutupaṭi (rice), 1 appapaṭi (rice cake), 1 vaṭaipaṭi (fritters), 1 kotippaṭi (wheat preparation), 1 iṭṭalipaṭi (rice cake), 1 tocaipati (rice crepes), 1 kuṉukkupaṭi (dal-rice fritter), 10 marakkal of avaḷamutu (flattened rice) for tirupaṇṇiyaram (sweet preparation), 1 vatti of poriyamutu (parched rice), 5 marakkal of payaṟṟamutu (green gram), 5 marakkal of kaṭalai (bengal gram), 1 marakkal of eḷḷu (sesame), 1 marakkal of maṇiparuppu (split pulse), 60 tēṅkāy (coconut), 100 karumpu (sugarcane), 200 vāḻaipaḻam (plantains), 200 māmpaḻam (mangoes), 1 palāpaḻam (jack fruit), 4 ½ visai of veḷḷam (jaggery) for 2 pots of pāṉakam (sweetened drink) and pagu (treacle), 1 visai of pañcatārai (refined sugar) for sprinkling over tirupaṇṇiyaram (sweet preparation), 4 tirupōṉāka-taḷikai (boiled rice), 100 iḷanīr (tender coconut), 30 tēṅkāy (coconut), 50 karumpu (sugarcane), 200 vāḻaipaḻam (plantains), 2 marakkal of payaṟṟamutu (green gram), 2 marakkal of kaṭalai (bengal gram), 1 pot of pāṉakam (sweetened drink), 36 tirupōṉakkam (boiled rice), 600 iḷanīr (tender coconut), 8 vatti of avaḷamutu (flattened rice), 1 vatti and 7 marakkal of poriyamutu (parched rice), 18 marakkal of payaṟṟamutu (green gram), 18 marakkal of kaṭalai (bengal gram), 9 pots of pāṉakam (sweetened drink), 400 aṭaikkāyamutu (areca nut) and 800 iḷaiyamutu (betel leaves) to propitiate Sri Venkatesa on specific festival days.
Resource Type:
Source Location: This Inscription is engraved on the south wall of the second prakara of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Sadasiva Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 146 rekhai-pon for the preparation of 1,460 tirupōṉāka-taḷikai (boiled rice) and 36 rekhai-pon and 5 panam for 730 palam of chandanam and 14 rékhai-pon and 6 panam for 36,500 areca-nuts and 14 rekhai-pon and 4 panam for 73,000 betels are to be offered to Sri Govindarajanswamy on specific festival days. Additionally, atirasa-paḍi (sweet preparation) was to be offered on different festival days.
Resource Type:
Source Location: This Inscription is engraved on a slab now preserved on a platform in front of Sri Govindarajasvami temple in Tirupati.
Description: This inscription belongs to the reign of King Achyuta Devaraya of the Vijayanagara Empire. It mentions about the utilisation of 400 panam for the preparation of 20 aṭaikkāyamutu (areca nut), 40 ilaiyamutu (betel leaves), ½ palam of chandhanam (sandal paste), 8 tirupponakam (boiled rice) with 8 marakkal of amutupadi (rice), 4 nali of neyamutu (ghee), 360 palam of cakkaraiamutu (sugar), 3 ulakku of miḷakuamutu (pepper), 1 alakku of seeragam (cumin).
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Source Location: North Eastern Vindhyas
Description: This archaeobotanical artifact, a sample of charred Amalaki fruit (Indian Gooseberry- Phyllanthus emblica L.) with medicinal properties, dates back to as early as the 7th millennium BC in the Neolithic period of the North-eastern Vindhya region. It was later found in Harappa and other areas of India. The sample was generously provided by the BSIP in Lucknow.
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Source Location: NA
Description: This archaeobotanical artifact, a sample of charred Haritaki fruit (Myrobalan- Terminalia chebula Retz.) with medicinal properties, dates back to as early as the 7th millennium BC in the Neolithic period of Tokwa, Uttar Pradesh, and was also found in Harappa and other regions of India. The sample was generously provided by BSIP, Lucknow.
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Source Location: NA
Description: This archaeobotanical artifact, consisting of charred Yava (barley grains- Hordeum vulgare L.) with medicinal properties, dates back to as early as the 7th millennium BC in the Neolithic period of Tokwa, Uttar Pradesh, and was later found in Harappa and other areas of India. The sample was generously donated by BSIP, Lucknow.
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Source Location: Kucha, North-western China
Description: The Bower Manuscript is a collection of seven fragmentary Sanskrit treatises discovered buried in a Buddhist memorial stupa near Kucha, in north-western China. Written in the early Gupta script (late Brahmi) on birch bark (burcha patra), the manuscript is variously dated to the 5th to early 6th century. Notably, it contains the oldest dated fragments of an Indian medical text, the Navanitaka.
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Source Location: This Inscription was found at Karle Caves in Karli village near Lonavala in Pune, Maharashtra.
Description: The inscription discovered at the Karle Caves in Karli village, Maharashtra, references a gift of a door by Sihadata, a perfumer (Gandhika) from Denukakata. This artifact not only highlights the use of perfumes during the 1st century but also underscores the trading of perfumes at that time. In relation to Ayurveda, this finding is significant because the use of perfumes and aromatic substances has long been an integral part of Ayurvedic practices. Ayurveda, the traditional system of medicine from India, places a strong emphasis on the therapeutic properties of various fragrances and essential oils. These substances were used not only for their pleasant aromas but also for their potential health benefits, such as balancing doshas (bodily humors), enhancing mental clarity, and promoting overall well-being.
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Source Location: This Inscription was found at Gangapuram near Jadcherla mandal in Mahbubnagar district of Telangana
Description: This inscription documents the donation of land, measuring 1 gadi marttar, as jyotirvritti (astrological tenure) for the well-being of King Tribhuvana Malla Vikramaditya IV. The land was gifted by Srimat Sakalaparakasa Bhatta to Adityabhattopadhyaya and Vittanabhatta, following an assessment of their expertise in astrology and a ceremonial washing of their feet.
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Source Location: This inscription was found at Ujjali, Makthal mandal in Mahbubnagar district of Telangana
Description: The inscription features the prasasti (eulogy) of the Western Chalukyan King Vikramaditya VI. However, the Saka date mentioned appears to be incorrect, as it predates the Western Chalukyas' rise to power. The inscription records a donation of land and a flower garden intended for the worship and offerings to the deity Parsvanadha, referred to as Baddijinalaya. This donation was meant for the temple's repairs and the daily sustenance of visiting ascetics. The temple, associated with the Dravilasangha of the Senagana Karur Gacchha, was located in front of Ujjivola, the capital of the Kelogu 500 region. The gift was entrusted to Indrasena Pandita, a disciple of Vadiraja, and the inscription details numerous contributions from the mercantile community.
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Source Location: This Inscription was found at Alampur in Jogulamba Gadwal district of Telangana.
Description: The inscription states that Rayidevaraju, son of Mahamandalesvara Antyamvaragamda Khannayadeva Maharaju, granted a flower garden to the gods Yogananda Narasimha and Prayagama-deva. This gift was made in Devaparasthana of Brahmesvaradeva Hathampura.
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Source Location: This Inscription was found at Amrabad in the Nagarkurnool district of Telangana.
Description: The inscription records the donation of 1 ma of land situated behind the Kothkunta canal by Cheraku Immadideva. This land was given in honor of Sri Siddha Mahalakshmi Devi to promote the health, longevity, and prosperity of Cheraku Immadi Visvanadhadeva. The grant includes an extensive list of additional land allocations: Wet land in Burugupalli Gundala Kalva, 5 Edumu in Tigalapalli, 10 Pandumu in Chikurenu Balla, and 5 Endumu in other unspecified areas. The grant was entrusted to Annajiyya, son of Narajiyya, who was tasked with overseeing the daily rituals, including naivedya (food offerings). The distribution of the land is specified as follows: 2/3 of the land is allocated to Annajiyya, and 1/3 of the land is designated for Sikale, who will benefit from it. This inscription outlines the management and allocation of the land to ensure the proper execution of religious duties and equitable distribution.
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Source Location: This Inscription was found at Kolanupaka village in Yadadri Bhuvanagiri district of Telangana.
Description: The inscription states that during the reign of the Chalukya emperor Tribhuvanamalladeva, who ruled from Kalyana, his subordinate Mandalika Gomarasa, after performing the ceremonial washing of Chandrasenacharya's feet, donated 2 marturs of land, a flower garden, and an oil mill. This gift was intended for the maintenance and whitewashing of the Vittakula Jinalaya, which had been constructed by Gomarasa himself.
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Source Location: This Inscription was found at Pedamatipally village, Devarakonda Taluk in Nalgonda district of Telangana.
Description: The inscription states that Mahamandalesvara Kanduri Bhimadeva Choda Maharaju of the Suryavamsa dynasty, belonging to the Karikalaanvaya lineage and Kasyapagotra, donated the land known as Toratla Daramanu and a betel leaf garden to the god Mallikarjunadeva of Sriparvata.
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Source Location: This Pillar inscription was found at Ravipadu, Narasaraopeta Taluk in the Palnadu district of Andhra Pradesh.
Description: A garden located to the south of the village, which includes various types of trees such as palm trees (tāḍlu), tamarind trees (cintṭalu), mango trees (māvindlu), Mahua trees (ippa), and neem trees (nim'malu). This garden is abundant with both fruits and flowers. This inscription describes the uses of the Bassia latifolia tree and provides details about a rich, diverse garden featuring several types of trees and plants.
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Source Location: This Pillar Inscription was found at Srisailam Mallikarjuna temple in Nandyal district of Andhra Pradesh.
Description: Asafoetida or imguvu is a substance obtained from a specific plant, used primarily in seasoning food items. It is known for its strong aroma and is commonly utilized in cooking to enhance flavor. This indicates that asafoetida, along with other ingredients like pepper and salt, was donated for use in the rituals and offerings such as amrita-padi made with asafoetida, pepper, and salt, dedicated to the deity Sri Mallikajjuna Deva.
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Source Location: This Inscription was found at Simhachalam in Visakhapatnam district of Andhra Pradesh.
Description: Instruments: Upakaraṇālu. These include dining accessories and ingredients such as salt, oil, ghee, pulses, fruits, and other substances used in addition to cooked rice or other food items. For the Full Moon Festival in honor of Sri Koomma Naadhu's son, a total of 10 types of offerings are prepared. The accessories include 100 pieces of fruit (or coconut pieces) per unit. Additionally, for the Devaravutulu offerings, the provisions include a measure of boiled rice and two acres of land. (SII.V, 1236. (Sh. 1199)). Regarding the need for incense (dhūpa), which is required daily, various types of offerings are made, including ghee, oil, and different foods. In the storage (Bhāṇḍāra) of these offerings, 30 packages of padmanidhi (a specific type of offering) are listed. (865. (S. 1325). SII. VI).
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Source Location: This Pillar Inscription was found at Ravipadu, Narasaraopeta Taluk in Palnadu district of Andhra Pradesh.
Description: The term udyānavanamu refers to a garden with fruit and flowering trees. The inscription notes that a local chieftain, possibly named Poti Venka, donated a garden located to the south of the village. This garden was lush with various types of trees and plants, including: tāḍlu – palm trees cintṭalu – tamarind trees- Tamarindus indica L. māvindlu – mango trees- Mangifera indica L. ippalu – jackfruit trees- Artocarpus heterophyllus Lam. nim'malu – neem trees- Azadirachta indica A.Juss. mādīphalamulu – possibly custard apple or similar fruits The garden was rich in both puṣpālu (flowers) and phalālu (fruits), serving as a lush, productive space. It was dedicated to the deity or used for religious purposes, reflecting its importance and the care taken to create a fruitful and vibrant environment.
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Source Location: This Stone Inscription was found at Bhimeshwara temple in Draksharamam, Ramachandrapuram Taluk, East Godavari district of Andhra Pradesh.
Description: The inscription details the process of salt production on a designated piece of land. Sea water is introduced to the prepared soil, and after evaporation, the remaining land is covered with salt. This method was overseen by a ruler or official, as indicated in the record dated to the period of Rajaraja.
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Source Location: This Stone Inscription was found at Bhimeshwara temple in Draksharamam, Ramachandrapuram Taluk, East Godavari district of Andhra Pradesh.
Description: The term endru refers to pulses, which are legumes such as lentils, tubers, and other similar items. The inscription provides an example of pulses and mentions that these pulses were considered for the donation or allocation in the context of endru. The reference SII. IV, 1084 pertains to a record in the South Indian Inscriptions volume, which is associated with the inscriptions of King Kulottunga Chola.
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Source Location: This Stone Inscription was found at the Temple of Tripurantakesvara, Tripurantakam in the Prakasam district of Andhra Pradesh.
Description: The term Ogiramu refers to boiled rice or food. The inscription, dated to 1174 CE, notes that boiled rice (known as "yogiraṁ biyyamu") was offered to the deity Vishweshwara as part of a ritual. The record specifies the location for this offering within the village, detailing its position relative to the western and southern directions.
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Source Location: This Stone Inscription was found at Vankesvara Temple in Durgi village in Palnadu district of Andhra Pradesh.
Description: The term āviramu refers to food, specifically boiled rice or a type of prepared grain. The inscription, dated to 1178 CE, records offerings of this food item to the deity Vankeshwara and other local deities. It details the quantity and type of food, including the distribution of rice and other ingredients for the ritual.
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Source Location: This Inscription was found in the Srikakulam district of Andhra Pradesh.
Description: The term Kavalya refers to a bundle of betel leaves, known as Tamalapakula moda. The inscription (SII V, 1275) mentions offerings to the deity Sri Koorma Nath, including a variety of naivedyamulu (ritual foods), which consist of viḍiyāla pōn̄kalu (pounded grains or other offerings), munnūruni ākulu (seven types of leaves), and gavalyayunu (a bundle of betel leaves). The text describes the details of the offerings, including their presentation and use in the religious rituals.
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Source Location: This Inscription was found at Atmakur in the Nandyal district of Andhra Pradesh.
Description: In this context, kāyadhānyamulu refers to various types of pulses and grains that originate from pods. This includes items such as: pesalu– pulses like chickpeas and beans, minumulu– lentils, biyyam– rice, and dālu– dals (various types of split pulses). These are categorized under kāyadhānyamulu because they grow in pods and are significant in dietary and agricultural contexts.
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Source Location: This Stone Inscription was found at Vankesvara Temple in Durgi village in Palnadu district of Andhra Pradesh.
Description: The term kuragāyalu encompasses vegetables, including leafy greens and unripe fruits. The inscription from SII. X, 334 describes offerings of garden vegetables and other types of vegetables, highlighting their use in rituals and pujas. It mentions that vegetables were provided for religious ceremonies and offerings.
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Source Location: This Inscription was found in the Warangal district of Telangana.
Description: The term gandhyabhaṇḍālu refers to the trade of fragrant substances and perfumed articles, including items like sandalwood. The inscription, dated to 1228 AD, details the contributions of the Kakatiya ruler to the deity Veerabhadra, including offerings of perfumes and other luxurious items used in temple rituals and for the enjoyment of the deity. The inscription also mentions various other donations and the importance of the trade in perfumed goods.
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Source Location: This Inscription was found at Roct-cut temple of Anantasayana, Undavalli in Guntur district of Andhra Pradesh.
Description: Gādhumalu refers to wheat, a staple cereal grain widely used as a food source. Here, wheat is included as a significant ingredient for the preparation of a feast, which is to be held on the Chathurdashi day—a day important in Hindu rituals and festivals. The mention of 120 deepa-patras (lamp vessels) alongside wheat suggests a well-organized religious or ceremonial event, highlighting the role of wheat in such activities.
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Source Location: This Inscription was found in the Warangal district of Telangana.
Description: The term candanamu refers to sandalwood, known for its pleasant fragrance. The inscription, dated to 1228 A. D., records the donation of sandalwood and other goods by a donor, highlighting its significance in both ritual and trade.
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Source Location: This Inscription was found at Srikakulam district of Andhra Pradesh.
Description: This inscription details the donation of a flower garden to the temple of Sri Narasimha Deva. The garden, established by Somi Setti, is intended for the upkeep and worship at the temple. The inscription emphasizes the significance of this donation for the temple's upkeep and the dedication of the donor. The reference "SII. V, 1172" corresponds to a specific record in the South Indian Inscriptions volume, dated to 1087 CE.
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Source Location: This Inscription was found at Hampi in Ballari district of Karnataka.
Description: This term tirutompu denotes a garden or forest area with fruit-producing trees and similar plant life. In the historical context: "For the benefit of Sri Manmamahamandaleswara Ramaraaju and the noble Maharaja’s descendants, the details regarding the offerings made to Tirumaggayalvakalu during the Tirumanjana period are as follows: Tirutompu, a garden with fruit trees and other vegetation." (Record from the year *. 1478, SII. IV, 280).
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Source Location: This Inscription was found at Kondaveedu in Palnadu district of Andhra Pradesh.
Description: This information is derived from the Kondaveedu inscriptions during the reign of Krishna Raya (E.I.VI, 230-239). Substances (Dhrammalu): These are various items used in rituals, including onions, turmeric, guggul (a resin), fenugreek, cumin, mustard seeds, coriander, ginger, lemon, and coconut. Each item is specified with particular quantities needed for ceremonial purposes. Quantities for specific offerings include: Jaggery, sugar, ghee, dried ginger, and similar items are required in quantities of 1 unit each. Substances like amudam (a type of preparation), sangadi (another type of preparation), and iron are needed in 2 units. Mango and tamarind are required in 3 units. Sugar candy, thread, and tamarind leaves are specified in 4 units. Pepper, black pepper, aromatic substances, cardamom, and similar items require 6 units.
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Source Location: This Inscription was found at Srikakulam district of Andhra Pradesh State
Description: The term pañcāmr̥tamu refers to a sacred mixture used in Hindu rituals, consisting of milk, curd, ghee, honey, and jaggery or sugar. This mixture is used in abhishekam, which is a ritual of anointing deities. The reference SII. V, 1249 corresponds to a record in the South Indian Inscriptions volume from the year 1215 CE.
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Source Location: This Inscription was found at Chandragiri in the Tirupati district of Andhra Pradesh.
Description: Fragrances: Parima ālu. These include aromatic substances such as musk, camphor, and sandal paste. These articles are known for their pleasant scent and are used in various rituals and ceremonies. In the context of offerings for the deity Tirumalaṁma and Lord Tiruvengalanātha include a total of 37 units of fragrant substances. Additionally, 10 units of a specific type of offering called "paidi" are provided. This record indicates the meticulous preparation and dedication to providing specific fragrant items as part of the ritualistic offerings. (SII IV, 295. (Sh. 1434)). This description highlights the importance of using specific fragrant substances in religious offerings, demonstrating the detailed nature of traditional practices.
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Source Location: This Stone inscription was found at Janardanasvami temple in Tangella in the Prakasam district of Andhra Pradesh.
Description: The term pasapumdāta describes an area designated for growing turmeric. The reference in the document is: "In the records, the turmeric field... as indicated in the letter... from NI Kandukur, 83 (year 1448)." This shows that the turmeric field is documented in official records from the year 1448.
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Source Location: This inscription is engraved on the Nandi pillar near Anjaneya Temple at Mittakandala in Andhra Pradesh.
Description: The inscription engraved on the Nandi pillar close to the Anjaneya Temple in Mittakandala, Andhra Pradesh, documents Aghōrasivācārya, who embodied the attributes of prāṇā, yāma pratyāhāra, dhyāna, dhāruṇa, mauna, anuṣṭāna and japa. Evidently, Aghōrasivācārya displayed a notable proficiency in the practice of yōga.
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Source Location: This inscription is engraved on the north base of the central shrine in Karivaradaraja-Perumal temple at Aragalur.
Description: This inscription records that the tanattar of the Karivaradaraja-Perumal Temple appointed one female as the adiyal of god and as remuneration gave her one nali of cooked rice (arisi saatham) daily and a house in the temple precints.
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Source Location: This inscription is engraved on the north wall of the central shrine in Kamesvara temple at Aragalur.
Description: This inscription found on the north wall of the central shrine in Kamesvara temple at Aragalur bears the date of 10th day, Sunday with Ayilyam star of the kumbha month in the Vibhava year corresponding to the Saka year 1430. It mentions that King Eramanchi Tulukkana Nayakkar made arrangements for the celebration of the serial- festivals for God Tirukkamisvaram-udaiya-nayanar. Mudaliyar Channakamala-nayanar Adichandéévara-nayanar, Tarum and Mahésvarar were engaged to cook rice (choru) prepared out of 2 nali of rice (arisi) to be doled out to the god in the temple.
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Source Location: This inscription is engraved on the north base of the central shrine in Karivaradaraja-Perumal temple at Aragalur.
Description: This inscription found on the north wall of the central shrine in Kamesvara temple at Aragalur bears the date of Panguni 12 of Year 4. It records an order of Vanakovaraiyan addressed to Tiruvadippidippar, Sribhandarigal and Sri-vaishnava-kkankani-cheyvar of the temple of Kariya-perumal of Aragalür with regard to the tirunamatti-kkani of 3170 ¾ kuli of wet land and 7115 kuli of karai-ppunchéy land (dry crop land on the outskirts) and 14 Iluppai maram (Madhuka: Madhuca longifolia) and 1 Ma maram (Mango: Mangifera indica) in the land that can be allotted for services to servants.
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Source Location: This inscription is engraved on the west wall of the central shrine in Kadambavanesvara temple at Erumbur
Description: This inscription engraved on the west wall of the central shrine in Kadambavanesvara records that three Sivabrahmanas, who had kani in the temple of Tiruviramisvaramudaiya-Periyanayanar in the Irumür alias Vikkiramacholachcharuppédimangalam alias Erumbur, a brahmadeyam in Mérka-nadu in vadakarai Viruda-ràja-bhayankara-valanadu, took over 96 sheep endowed for a perpetual lamp for the God by Olukarai-udaiyan Vasudevan Periyan alias Tiruchchirrambala-muvendavelan of Arastr in Tirumunaippadi-nadu in Rajaraja-valanadu and undertook to supply one ulakku of ghee (neyy) daily and maintain the perpetual lamp from the month of Chittirai of that year cited. The same Sivabrahmanas also took over 14 cows endowed for the supply of curd (tayiramutu) for the God and milk (paal) for bath of that God and undertook to supply 3 nali of curd (tayiramutu) and 2 nali of milk (paal) and maintain the stipulated services from that month [of Chittirai] of that same year.
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Source Location: This inscription is engraved on the north wall of the central shrine in Kadambavanesvara temple at Erumbur
Description:
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Source Location: This inscription is engraved on the north wall of the central shrine in Anantesvarasvamin temple at Udaiyarkudi
Description: This damaged inscription of Sundara Pandya engraved on the north wall of the central shrine in Anantesvarasvamin temple at Udaiyarkudi bears the date of Year 12 (983 AD). It records the gift of an areca garden and some more pieces of land to provide for the daily supply of 150 adaikaiamutu (areca nuts) and 3 parru of theriilai (betel leaves) and also for the supply of karpooram (camphor) at the 3 sandhis in the temple of Tiruvanantisvarattu-paramesvara by a village resident Matridasa-kramavittan.
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Source Location: This inscription is engraved on the west wall of the central shrine in Mahalingasvami temple at Tiruvidaimarudur
Description: This inscription of Uttama Chola, engraved on the west wall of the central shrine in Mahalingasvami temple at Tiruvidaimarudur, bears the date of Year 14 (985 AD). It states that during the Sri-kariyam of Battan Kannan alias Inganattu-Pallavaraiyar of Sirringan, a golden crown was made for the god Tiruvidaimarududaiya-Bhattaraka with 110 ¾ kalanju realized by the sale of adaikaiamutu (arecanuts) from the temple garden during the year.
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Source Location: This inscription is engraved on the south wall of the central shrine in Manikanthesvara temple at Tirumalpuram
Description: This damaged inscription belonging to Uttama Chola, engraved on the south wall of the central shrine in Manikanthesvara temple at Tirumalpuram, bears the date of Year 14 (985 AD). It records an endowment made by the Prince Madhurantakan Gandaradittan for the supply of 4 nali each of thean (honey), nei (ghee), paal (milk), tayir (curd), ellu (sesame), kuruni (gingelly), uzhunthu (blackgram), tinai (millet), karumbusaaru (sugarcane juice), ilanir (tender coconut), tanni (water), tirusunnam (lime), payaru (greengram) and other materials for the anointment of god as also for the provision of flowers on every Sankranti day in each month in the temple of Mahadeva at Tirumalperu in Damar-kottam.
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Source Location: This Inscription was found on the north wall, central shrine in Gnanaparameshwara temple in Tanjavur district of Tamil Nadu
Description: This fragmented inscription was found on the north wall of the central shrine in Gnanaparameshwara temple in Tanjavur district of Tamil Nadu. It records the exemption of taxes on an areca-garden, belonging to a temple of god Samparesvarattudevar, in consideration of 40 kalanju of gold by the Perumguri-pperumakkal of the Mahasabha of Arurchcheri in favour of the temple of Tirumayanattu-devar at Nalur.
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Source Location: This Inscription was found on the slab set up in Janardanadeva temple in Udipi district of Karnataka
Description: This fragmented inscription was found on the slab set up in Janardanadeva temple in Udipi district of Karnataka, dated to Saka 1376, Srimukha, Asvija su; corresponding to September 14, 1453 AD. It registers a gift of land garden to god Janardanadeva of Heradi, for offerings of boiled rice mixed with Curd, by Lakshuma-settiti.
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Source Location: This Inscription was found on the slab set up in the south prakara of the Parsvanatha basti in Nalluru village in Hassan district of Karnataka
Description: This inscription is set up on a slab in the south prakara of the Parsvanatha basti in Nalluru village of Hassan district, Karnataka. It registers a gift of 2 mude of rice for each abhisheka of Parsvanatha at Naluru by Salva.
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Source Location: This Inscription was found on the slab set up near the west wall of the Somanatha temple in Udipi district of Karnataka
Description: This fragmented inscription was found on the slab set up near the west wall of the Somanatha temple in Udipi district of Karnataka. It mentions that the King Pandyadeva-alupendra had made a gift of Paddy for the offerings to the god Somanatha and Vidyadhara and the goddess Mahalakshmi and to provide for feeding the Brahmansa and maintaining the cooks, when Ballamahadevi and the pradhanas had assembled in the palace at Baraha-Kanyapura.
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Source Location: This sets of copperplates was found in Achyutapuram village in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the village of Achyutapuram village in Srikakulam district of Andhra Pradesh, refer to the reign of the King Maharaja Indravarman III of Eastern Ganga dynasty. It records the grant of the village of Siddharthaka in the district of Varahavartani. The boundaries of the village include:the bank of Rajatataka in the east and the south; three anthills in the west; a boulder on the top of a gate in the north; a couple of timira vrksha (Henna- Lawsonia inermis) and karaka vrksha (Mountain ebony- Bauhinia variegata). The grant was written by Vinayachandra, the son of Bhanuchandra.
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Source Location: This set of copperplate inscription was discovered while excavating a site near Almanda in Visakhapatnam district of Andhra Pradesh.
Description: This set of 2 copper plates was discovered while excavating a site near Almanda in Visakhapatnam district of Andhra Pradesh, refer to the reign of King Maharaja Anantavarman III of Eastern Ganga dynasty. It records the grant of the village of Mede[la]ka in the district Vishaya of Tirikatu. The boundary limits of this village include:a row of jungle-trees and a rock in the east; a rock in the south-east; the Chatera river in the south; a group of Tintrini vrksha (Tamarind- Tamarindus indica) and a row of jungle trees in the south-west; the Gura tank and a row of jungle-trees in the west; the Kalanja tank and a rock in the north-west; a trench in the north; a Vata vrksha (Banyan - Ficus bengalensis), a row of jungle trees and a trikuta.
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Source Location: This set of copperplate inscription was discovered in Bangalore, Karnataka.
Description: This set of 3 copper plates found in the Bangalore Urban district of Karnataka, refer to the reign of the Eastern Ganga king, Maharaja Devendravarman V, the son of Maharajadhiraja Rajendra Varman. It records the grant of the village of Musunika situated near Sidhatha in the territorial division of Varahavarttani on the occasion of a solar eclipse. While stating the boundaries of the donated village, it mentions that in the east the trikuta, the Vata vrksha (Banyan - Ficus bengalensis), the Arjuna vrksha (Arjuna- Terminalia arjuna) and the ant-hill, a row of Madhuka vrksha (Honey/Butter tree- Madhuca longifolia) and the ant hill; in the southern quarter- the forest and the ant-hill; in the west the Yola-trikuta; in the northern side the lahubadhi and three Tintrini vrksha (Tamarind- Tamarindus indica) are grown. This grant is made in the favor of Guru Vinitasasi who dwells at the Sri Parvata in order to worship the Paramabhattaraka and to continue his Charu, dhupa and nivedya. The grant was written by the Mahasandhivigrahika Sarvachandra and was engraved on the plates by Akshasalin Khandimalla.
Resource Type:
Source Location: This set of copperplate inscription was discovered in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the district of Srikakulam in Andhra Pradesh, refer to the reign of King Maharaja Devendravarman I of Eastern Ganga dynasty. It records the grant of the village of Poppangika in Sarautamba, a subdivision of the district of Kroshtrukavartani to the brothers Chchharmpasarman, Bhavasarman, Sivasarman, Vishnusarman, Somasarman and Kumarasarman. The boundary limits of this village include:a trench in the south; a trench in which the water from the Poppangila hill and the water from the Sayadaka hill unites in the west; a kosamra vrksha (Himalayan mango- Mangifera sylvatica), a Gingini vrksha (Indian Ash tree- Lannea coromandelica) in the north; a Tinduka vrksha (Indian persimmon- Diospyros malabarica), Kutaja vrksha (Oleander- Holarrhena antidysentrica), Kadamba vrksha (Burflower tree- Neolamarckia cadamba), Jambu vrksha (Jamun- Syzygium cumini), Skatamva vrksha (Bamboo- Bambusa arundinacea)in the east. The grant was written by Pallavachandra, the son of Matrchandra.
Resource Type:
Source Location: This set of copperplate inscription was discovered in Srikakulam district of Andhra Pradesh.
Description: This set of 2 copper plates found in the Srikakulam district of Andhra Pradesh, refer to the reign of Maharajadhiraja Madhukamarnavadeva of Eastern Ganga dynasty. It records the grant of the village of Patu grama, Hondora vada and Morakhini into one Vaisya agrahara. The boundary limits of this village include:Timira vrksha (Henna- Lawsonia inermis), Chandana vrksha (Sandal tree- Santalum album), Tintrini vrksha (Tamarind tree- Tamarindus indica), Ashwatha vrksha (Fig- Ficus religiosa), Nandi vrksha (Beechwood- Gmelina arborea), Kadamba trees (Burflower tree- Neolamarckia cadamba) and Raabana vrksha (Malabar ebony- Diospyros malabarica).
Resource Type:
Source Location: This set of copperplate inscription was discovered in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the village of Srikakulam district of Andhra Pradesh, refer to the reign of King Satyavarman, the son of Maharaja Devendravarman of Eastern Ganga dynasty. It records the grant of the village of Tamaracheru in the district of Galela to the god Nunkavapose Svamin to make it a Devagrahara. The boundaries of the village include:a tank named Trivrita and a bridge in the east; Arjuna trees (Arjuna- Terminalia arjuna) in the south-east; hills in the south and south-west; Meru-Pashana in the west; Aksha Lonka in the north-west; Sulisilaatala hill in the north and a pond named Utpala in the north-east. The land in Galela village extends to one thousand Dhanya (Paddy). In this district there are villages and sub villages from where a Muraya of a tandula (rice) together with ghruta (ghee) and taila (oil) are to be collected by Polai Khandi of Galela.
Resource Type:
Source Location: This set of copperplate inscription was found in Cheepurupalli village in Srikakulam district of Andhra Pradesh
Description: This set of 3 copper plates found in the village of Cheepurupalli in Srikakulam district of Andhra Pradesh, refer to the reign of the Anantavarman III of Eastern Ganga dynasty. It records the gift of the village Jadyala to Narayana, son of Rayana. The boundary limits of this village include:the Halandu vrksha (Turmeric- Curcuma longa), Dhathaki vrksha (Fire flame bush- Woodfordia fruiticosa), Dhananjaya vrksha (Arjuna- Terminalia arjuna), Tintrinika vrksha (Tamarind- Tamarindus indica), Timira vrksha (Henna- Lawsonia inermis), Nimba vrksha (Neem- Azadirachta indica) and Bisha vrksha (Monks hood- Aconitum napellus). The grant was written by Sarvadeva.
Resource Type:
Source Location: This set of copperplate inscription was discovered in Dhanantara village in Ganjam district of Odisha
Description: This set of 3 copper plates were found in Dhanantara village in Ganjam district of Odisha, refer to the reign of King Samantavarman of Eastern Ganga dynasty. It records the grant of the village of Vatagrama in the Hamanibhoga Vishaya Province to Govindasarman. The boundary limits of this village include:the Modara vrksha (Celery- Apium graveolens) in the east; the Ashvattha vrksha (Peepal tree- Ficus religiosa) in the west and the tank on the south. This grant was inscribed by Padmachandra.
Resource Type:
Source Location: This two sets of copperplate grants while digging the earth within the premises of the Dharmalingesvara temple in the Adava village near Gurandi, Gajapati district of Odisha.
Description: This set of 2 copper plates found in the Dharmalingesvara temple at Adava village near Gurandi in the Parlakimedi Taluk of Gajapati district of Odisha, refer to the reign of Maharaja Devendravarman I of Eastern Ganga dynasty. It records the grant of the village of Haduvaka in Vishaya district of Pushyagiri-Panchali by taking diksha from Guru Bhagavat Patanga Sivacharaya, who was well versed in Vedas, Vedanga, Itihasa, Purana, Nyaya Vidya and a follower of his own Siddhanta. The boundary limits of this village include:the Gunahari-garatta in the east extending up to the southern border; the Kadamba vrksha (Burflower tree- Neolamarckia cadamba), Chincha vrksha (Tamarind- Tamarindus indica), Nimba vrksha (Neem- Azadirachta indica), Sarja vrksha (White Dammer tree- Vateria indica), the tank with Timira vrksha (Henna- Lawsonia inermis), Chincha vrksha (Tamarind- Tamarindus indica) in the west; Bhallataka vrksha (Marking nut- Semecarpus anacardium), Jambu vrksha (Jamun- Syzygium cumini), the Chulla-Vena in the north; the Salmali vrksha (Kapok – Salmalia malabarica), Kadamba vrksha (Burflower tree- Neolamarckia cadamba), Sapta parni (Devils tree- Alstonia scholaris), Vrhatsila hill, the ant hill with the Jambu vrksha (Jamun- Syzygium cumini), Chincha vrksha (Tamarind- Tamarindus indica) and Madhuka vrksha (Honey/Butter tree- Madhuca longifolia) in the east. The grant was written by Pallava Chandra, the son of Matrchandra.
Resource Type:
Source Location: This set of copperplate inscription was discovered in Dharmalingesvara temple in the Adava village near Gurandi, Gajapati district of Odisha.
Description: This set of 3 copper plates found in the Dharmalingesvara temple in the Adava village near Gurandi, Gajapati district of Odisha, refer to the reign of the King Maharaja Anantavarman III of Eastern Ganga dynasty. It records the gift of the village Talatthera situated in the district (Vishnya) of Kroshtuka varttani, to the learned Brahmana Vishnusomacharya on the occasion of Marriage. The boundary limits of this village include:Karanja vrksha (Karanja- Pongamia pinnata), Chincha vrksha (Tamarind- Tamarindus indica), Panchangula vrksha (Castor- Ricinus communis), Koshamra vrksha (Ceylon Oak- Schleichera oleosa), Shalmali vrksha (Kapok tree- Salmalia malabarica), Nimba vrksha (Neem- Azadirachta indica) and Sapta parna (Devils tree- Alstonia scholaris). The grant was written by Kuyali, the son of Nadimachi.
Resource Type:
Source Location: This sets of copper plates was found in Kama Nalinalkhapur village in Ganjam district of Odisha.
Description: This set of 2 copper plates found in Kama Nalinalkhapur village in Ganjam district of Odisha, refer to the reign of King Samantavarman of Eastern Ganga dynasty. It records the grant of the village of Badaribhashthi in Samanta-bhukhti-Vishaya to Narayana Sarman of Kasyapa gotra. The boundaries of the village include:the Morapada vrksha in the east; Pali-sima in the south; Pindara vrksha (False white teak- Trewia nudiflora) and Kalingamarga made by Dharmaraja in the west. This grant was written by Umvaradeva and engraved by Bhogika Padmachandra.
Resource Type:
Source Location: This sets of copper-plates was found in Achyutapuram village in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the village of Narasingapalli in Srikakulam district of Andhra Pradesh, refer to reign of the Maharaja Hastivarman of Eastern Ganga dynasty. It records the grant of the village of Rohanaki in the district of Varahavarttani. The boundary limits of this village include:trenches of the village in the east; mound of earth in the south; trenches with the kuravaka-thicket in the west and the Tala tree (Palm trees- Borassus flabellifer) in the north. The grant was written by Vinayachandra, the son of Bhanuchandru.
Resource Type:
Source Location: This set of copperplate inscription was discovered in Puri district of Odisha.
Description: This set of 3 copper plates found in the Puri district of Odisha state and refer to the reign of Sri Devendravarma I of Eastern Ganga dynasty. It records the grant of the village Pagadakheda. The boundaries of the village include:Bata vrksha (Banyan- Ficus benghalensis), Tintrini vrksha (Tamarind- Tamarindus indica) and Autumbara vrksha (Fig- Ficus racemosa). The grant was written by Hastaraja.
Resource Type:
Source Location: This set of copperplate inscription was discovered in Padali village in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in Padali village in Srikakulam district of Andhra Pradesh, refer to the reign of the Maharaja Anantavarma III of Eastern Ganga dynasty. It records the gift of the village Patali in Krshvamatamva, to Sri Kanchipoti Bhattarika (goddess) and two more villages named Arali in Jambota-Panchali and Krsasankara grama in Dapu-Panchali to the same goddess (Kanchipoti Bhattarika) by Rajendravarma's mother Sri Loka Mahadevi. The boundary limits of this village include:Nandi hill and a Vilva vrksha (Stone apple- Aegle marmelos) in the east; a tank and hill in the south; Bhuttaka tank and an Aamra vrksha (Mango- Mangifera indica) in the west and the Samvi tank and a forest in the north. The grant was written by Mahasandhivigrahika Samiraja.
Resource Type:
Source Location: This sets of copperplates was found in Ponduru village in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the Ponduru village in Srikakulam district of Andhrapradesh and refer to the reign of Maharajadhiraja Vajrahastadeva II of Eastern Ganga dynasty. It records the grant of the villages of Tandimisoka and Mnttarila in Randumara-vishaya; Pondaru, Talacheruvu Chirelamu, Gara, Jandiram in Murra-paka - vishaya; Baravatamta in Barakatta vishaya. The boundary limits of this village include:Kadamba vrksha (Burflower tree- Neolamarckia cadamba), Nimba vrksha (Neem- Azadirachta indica) and Battabaada vrksha.
Resource Type:
Source Location: This sets of copperplates was found in Purli village in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the village of Purli in Srikakulam district of Andhra Pradesh refer to the reign of Maharaja Indravarman III of Eastern Ganga dynasty. It records the grant of the village of Bukkukura in Kuraka Rashtra to Bhavadatta Sarman who was well-versed in the Vedas and Vedangas. The boundary limits of this village include:an ant-hill, Arjuna vrksha (Arjuna- Terminalia arjuna), Karanja vrksha (Karanja- Pongamia pinnata) in the east; 3 boulders in the south; boulders and Arjuna vrksha (Arjuna- Terminalia arjuna) in the west; boulders, ant hills and Timira vrksha (Henna- Lawsonia inermis) in the north. The grant was written by Sambapura Upadhyaya, the son of Hastyadhyaksha.
Resource Type:
Source Location: This sets of copperplates was found in Santhabommali village in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the village of Santabommli, Srikakulam district of Andhra Pradesh, refer to the reign of Maharaja Indravarman III of Eastern Ganga dynasty. It records the grant of the village of Dantayavagu and Haribhata in order to perform rites and for the repairs of the temple of god Ramesvara-Bhattaraka. The boundaries of the village include:the stormwater channel of the tank called Kshatriya-tataka on the north, an Arjuna tree (Arjuna- Terminalia arjuna), a Nimba tree (Neem- Azadirachta indica) and a row of ant hills on the east, the same channel of that tank on the south and the twin Arjuna tree (Arjuna- Terminalia arjuna), then the royal road on the west. This grant was written by Vinaya Chandra, the son of Bhanuchandra.
Resource Type:
Source Location: This sets of copperplates was found in Siddhantam village in Srikakulam district of Andhra Pradesh.
Description: This set of 3 copper plates found in the village of Siddhantham in the Srikakulam district of Andhra Pradesh, refer to the reign of Maharaja Devendravarman I of Eastern Ganga dynasty. It records the grant of the village of Siddhartthaka in the district of Varahavartani. The boundary limits of this village include:a stone in the north-west; karaka vrksha (Mountain ebony- Bauhinia variegata) in the east; a trench running towards the south; a stone in the south-east and Chincha vrksha (Tamarind- Tamarindus indica) in the west. The grant was written by Madanankura Pallava, the son of Matrchandra and engraved by Nagana Bhoi, son of Sankara.
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Source Location: This stone slab inscription was found at Bankapura in Haveri district of Karnataka.
Description: This stone slab inscription was found at Bankapura in Haveri district of Karnataka. It records that on a Sunday, the thirteenth day of the bright fortnight of Panshya in the cyclic year Manmatha, corresponding to the 977th year of the Saka era, precisely when the sun commenced its northern journey, during a vyatipata, king Arikesarin, revered for his mastery in both major and minor disciplines, scripture study, meditation, spiritual concentration, observance of silence, prayer, and ecstatic devotion, accompanied by his ministers, established a place of worship. He granted on a tala-vritti tenure Pallavura, part of the Nidugundage twelve, a kampana of the Panumgal five-hundred, adhering to traditional practices, intended for universal reverence, along with settled rights encompassing fixed land-rent, minor taxes, levies, donations, house-taxes, and fines revenue. Furthermore, the founding of the five monasteries and the sixteen burgesses aims to safeguard this pious endowment. The possessor of the five mahasabdas, the Mahamandaleshvara, lord of Banavasi, esteemed city, brother-in-law of heroes, mentor of resolute character, engaged in martial contests, King Satyapraya, granted all taxes under his domain's control as a universally respected entitlement lasting as long as the sun and moon endure. Regarding the boundary delineation for the sacred food field and flower garden belonging to the deity's establishment:to the east, the rice-land marks the limit; to the southeast, the temple of Biddabesvara; to the south, the Kadamba Tank; to the southwest, the perimeter of the temple of Trikutesvara; to the west, the temple of Jakkeshvara; to the northwest, the boundary of the temple of Chavudeshvari; to the north, the erect phallic stone by the road; to the northeast, the boundary extends to the temple of Deyibesvara. As for the tala-vritti estate of the deity:the town's demesne is bounded on the east by a cross-hill; on the southeast by a pile of stones; on the south by a phallic stone; on the southwest by a cluster of stones; on the west, the boundary reaches to the tank of the Jala-gatta; on the northwest, to the pool of the basuriya kola (Java fig tree- Plaksha- Ficus amplissima Sm.); on the north, to the stone well within the tank of the matti tree (Arjuna- Terminalia arjuna (Roxb. ex DC.) Wight & Arn.); and on the northeast, to the sacred hill, thus outlining the access from all four sides.
Resource Type:
Source Location: This Copper-plates were found in the Dibbida Agraharam in the Veeravilli village at Vishakapatnam district of Andhra Pradesh.
Description: This collection of five copper plates discovered in Dibbida Agraharam, located within the Veeravilli village in the Vishakapatnam district of Andhra Pradesh, pertains to the era of the Eastern Ganga dynasty. The inscriptions document that on a Saturday, the Akshaya-tritiya of the month Vaisakha in the Saka-Samvat year 1191, the Chief Arjuna of the Matsya lineage, for the spiritual well-being of his father Jayanta, bestowed upon certain Brahmaņas, as an agrahara, the village of Drubbidi, renaming it Jayanta-Narayana in honor of his father. The demarcations of the village encompassed various landmarks:to the east, a barbburah (babul tree- Mimosa scorpioides L.) situated on the northern side of Manki-Nayaka's tank embankment; further southeast, a dwelling, then the village of Kakatikhandi, followed by the embankment east of a nimba (Neem tree- Azadirachta indica A.Juss.), the Edrabanda tank embankment, an anthill, and the northern corner of the embankment of the tank of the lower-caste community. In the south-eastern vicinity of the village, a marked stone; westward from this, the chimcha (tamarind trees- Tamarindus indica L.) of Turura, leading to the temple's bricks. On the southwest, a garlic field west of a Vishataru (Kupilu- Strychnos nux-vomica L.), then a brick house, the space between a kapittha (wood-apple tree- Limonia acidissima Houtt.) and a Vishataru Vishataru (Kupilu- Strychnos nux-vomica L.), a bhillataru (Lodhra- Symplocos racemosa Roxb.), the chimcha (tamarind trees- Tamarindus indica L.) of Anupumali, a verdant tract south of Boddapadu, an anthill, three chimcha (tamarind trees- Tamarindus indica L.), a bala taalah (young palmyra tree- Borassus flabellifer L.), and a stone atop an anthill. To the northwest, a stone crowning a hill; adjacent to this on the east, a grinding stone, followed by a shed and a rock, a svarnapushpi taru (Saptala- Senegalia rugata (Lam.) Britton & Rose), a kshira taru (Ashwattha- Ficus religiosa L), an anthill, an aged fixed stone, and another anthill. To the northeast, a sizable fixed stone marked the boundary of the village.
Resource Type:
Source Location: This Copper-plates were found at Kadaba village in Tumkur district of Karnataka.
Description: This collection of five copper plates discovered in Kadaba village in Tumkur district of Karnataka, pertains to the reign of King Govinda III of the Rashtrakuta Dynasty. The inscriptions document that on the tenth day of the bright fortnight of the month Jyeshtha, in the constellation Pushya, on a Monday in saka samvat 735, the king presented the village of Jalamangala to the Jaina muni Arkakirti, on behalf of the temple of Jinendra at Silägrama, in remuneration for him having warded off the evil influence of Saturn from Vimaladitya, the governor of the Kunungil district. The demarcations of the village encompassed various landmarks:Starting from the northeastern point, facing southward, the eastern shore of the Ettaga pond marks the beginning; from there, proceeding onward, an olive tree (Olea europaea L.) stands out; then, a Peepal tree (Ashwattha- Ficus religiosa L) nestled in a pit; advancing directly, a tamarind trees (Tamarindus indica L.) within a field comes into view; further ahead, the Bidirur tank forms the southeastern corner. Moving westward from here, along the southern side of a pulpadiye- grass ridge, a boundary stone emerges; followed by the remains of a banyan tree (Vata- Ficus benghalensis L.), shaping the southern angle. Continuing straight, the head-sluice of the Gaymani tank defines the southwestern corner. Progressing northward, along the western edge of the Batti tank, a tamarind trees (Tamarindus indica L.) is notable; then, the Anedale tank, another pulpadiye- grass ridge, a boundary stone, and the Pulivara tank complete the northwestern boundary. Finally, turning eastward, a pulpadiye- grass ridge at the entrance, a stone, a tamarind trees (Tamarindus indica L.) marking a field's edge, and a circular tamarind trees (Tamarindus indica L.) are encountered, leading back to the northeastern point where the boundary joins.
Resource Type:
Source Location: This copper-plates are found while digging for earth to build his house at Khaira village in Bilaspur district of Chhattisgarh.
Description: This set of 2 copper-plates are found at Khaira village in Bilaspur district of Chhattisgarh. The inscription records the grant of a village. The donor is king Yasahkarnadeva of the Kalachuri dynasty. In this record he grants the village Deula Pamchela in the Devagrama pattala to a Brahmana named Gangadharasarman, at the time of the Samkranti on Sunday the 14th of the bright fortnight of the Phalguna month in the year 828. To the extent of its limits, with boundaries marked on its four sides, with lands and water, Aamra vriksha (mango tree- Mangifera indica L.) and Madhuka vriksha (Honey tree- Madhuca longifolia var. latifolia (Roxb.) A.Chev.), with hollow ground and saline soil, with the right of ingress and egress, with salt-pits, with pasture for cows, with forest and river bank lands, with tree groves, creeper and plant gardens, grass, etc.
Resource Type:
Source Location: The Muhammadan farmer discovered this copperplates while clearing a paddy field close to the khalimpur village, and Mr. Batavyal bought it from his widow.
Description: This single copper plate inscription was found in the Khalimpur village near Gaur, in the Malda district of the Bhagalpur. It records the grant of the four villages to a temple of the gof Nunna Narayana by the king Dharmapaladeva. The boundaries of the villages are as follows: In the Mabantaprakasa district (vishaya), which belongs to the Vyaghratati mandala, within the prosperous Pundravardhana bhukti, is the village named Kraunchasvabhra. Its boundary on the west is Gahginika; on the north is the small temple of Kadambari and a kharjjura vriksha (date tree- Phoenix dactylifera L.); on the north-east, the dike made by Rajaputra Devata; it extends to and enters a jambu yanaka (citron grove); on the east, it is the dike of Vitaka. The village named Madhasammali has its boundary on the north as Ganginika; from there, on the east (boundary not fully specified); from there again, on the south, it is Kalikasvabhra, proceeding thence as far as (boundary not fully specified); on the west, from there again, it enters Ganginika. At Palitaka, the boundary on the south is the small island of Kana; on the east is the river Konthiya; on the north is Ganginika; on the west, Jenandayika. On this island, the funeral rites of the village are performed. Of the village of Gopippali, which is within the Amrashandika mandala belonging to the Sthalikata district (vishaya), the boundaries are:on the east, the western boundary of the Udragrama mandala; on the south Jolaka; on the west, the Khadika named Vesanika; on the north, the cattle-path running on the borders of the Udragrama mandala.
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Source Location: These copper-plates are found in Krishnapura village in the Bellary district of Karnataka.
Description: This set of 5 copper-plates are found in Krishnapura village in the Bellary district of Karnataka. It mentions about a grant made to Aubhalabhatta by the king Sri Rangaraya II on the twelfth tithi (prathamadvadasitithau) of the bright fortnight of the month of Ashadha in the Saka year 1497, the cyclic year being Yuva. The village granted was Maredapalli, also known as Krishnapuram, belonging to the Rayadurgarajya, around Hastinavati (Hampi in Bellary District), to the Pennaventha and to the Bhudigumma-sima. It was situated east of the river Penna (Northern Pennar) and south of the hill bounding the village of Cholasamudra, near the Chemada-bush lying east of Niladri (blue hill) on the outskirts of Korakodru village, close to the river Penna. To the west, it bordered the blue elevated ground of Giddamaligam-kshetra and lay west of Kummarllapalli, which in turn was the western boundary of Palukur village, west of the chimta (tamarind trees- Tamarindus indica L.) adjacent to the sandy tract bordering Veleti village. North of Maredapalli was the stone pillar near the sami tree (Khejri- Prosopis cineraria (L.) Druce) on the outskirts of Timmgpura.
Resource Type:
Source Location: The Muhammadan farmer discovered these copperplates while clearing a paddy field close to the Khalimpur village, and Mr. Batavyal bought it from his widow.
Description: This set of 5 copper plates was found in Khalimpur village. The inscription records a grant by the king Rajaraja Narendra, otherwise called Vishnuvardhaaa, of the Eastern Chalukya family. The village named Nandamapundi was granted to Nanni-Narayana, also known as Kavirajasekhara on account of his skill in composing poetry in the Samskrita, Karnata, Prakrita, Paisachika and Andhra languages. The boundaries of this village are defined as follows:In the east, the boundary runs through the middle of the Kondiyagunta tank, extending to a pit on the edges of the fields belonging to this village and Billomapeddapandi. Moving to the south-east, the boundary is marked by the intersection of the field margins between this village, Billomapeddapandi, and Nerapula. To the south, the boundary is indicated by a reva tree surrounded by muyyalikuṭra sīmā (palmyra tree- Borassus flabellifer L.), situated on the margins of the fields of this village and Nerapula. Continuing southwest, the boundary is at the convergence of field margins between this village, Nerapula, and Mundaramuna. In the west, the boundary meets at the junction of field margins between this village, Mundaramuna, and Madakuriti. Heading northwest, the boundary is identified by the cowherd's tree at the intersection of field margins among this village, Madakuriti, and Billemapeddapandi. To the north, the boundary extends along the riverbank, delineating the fields of this village and Billemapeddapandi. Finally, in the north-east, the boundary is marked by a yēr̥uva gaḍḍaya sīmā (tamarind trees- Tamarindus indica L.) near a muyyalikuṭra sīmā (palmyra tree- Borassus flabellifer L.), with a chiṁtaya sīmā (Banyan tree- Ficus benghalensis L.) also present on the margins of the fields belonging to this village and Billemapeddapandi.
Resource Type:
Source Location: These copper plates are found in Narsipatnam town in the Anakapalle district of Andhra Pradesh.
Description: This set of 5 copper plates is found in Narsipatnam town in the Anakapalle district of Andhra Pradesh. This inscription contains the grant from Dantipura by King Vajrahasta III to Irugana (alias) Sri-Manaditya Chotta and Vira-Bhurisrava, a relative of the king. The land granted included the Gorasatta district and thirty-five villages outside Tampava. The boundaries of this land are described concerning various geographical features, temples, and hills in the region. These include:to the east:Vistirnasila, To the southeast:a Vinayaka-vata (banyan tree- Ficus benghalensis L.) sacred to Ganesa dedicated to Ganga, To the south:a hill with the temple of Tanku-Bhattanka (likely a form of Durga), To the southwest:the Andharaveni hill, To the west:Kanchasila on the Vamsadhara River, To the northwest:Amrapathara, To the north:Madhupapali and To the northeast:Talanjarasila. The grant is dated to the Saka year 987, on the ninth day of Mina (likely a solar month), corresponding to a Monday.
Resource Type:
Source Location: These copper-plates are found in Neelagunda village in the Vijayanagara district of Karnataka.
Description: This set of 3 copper-plates is found in Neelagunda village in the Vijayanagara district of Karnataka. This record belongs to the forty-eighth year of the illustrious Vikrama era. On the twelfth day of the bright fortnight of Bhadrapada, which fell on a Monday, the esteemed King Vikramaditya VI, amidst the grandeur of his victorious camp in Vaijayanti city, granted a village and lands known as Krishnapallika to five hundred Brahmins upon the plea of Raya Pandya, descendant of Palata Pandya, inspired by Dravida Aditya, Custodian of Royal Offices and General Superintendent. These Brahmins are obligated to pay four hundred gold coins annually to the landowner. The grant is conferred under a charter ensuring exemption from all tributes, taxes, and competing claims, safeguarding against royal officials' seizures, and includes treasure and found goods. The boundaries of the village are delineated as follows:to the East, Elephants' Rock (Gaya Pansana); to the South, Khalvata Hill; to the Southeast, streams near Talevagya and Kamandalukarpasa villages; to the South, a stream near Tilaka village; to the Southwest, a rock and to its north, near Lakshageha village, Buffalo's Rock (Mahisha pashaana); to the West, Madhuka vriksha (Honey tree- Madhuca longifolia var. latifolia (Roxb.) A.Chev.), pond and north of it, Ayasasara Tintrinika vriksha (tamarind trees- Tamarindus indica L.); to the Northwest, Dirghatunga Hill; to the North, anthill of the swarna khadira (golden Acacia- Acacia pycnantha Benth.); and to the Northeast, Akshara rock.
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Source Location: The pillar at the entrance of the Kunti Madhava Swami temple at Pithapuram has four inscriptions, this being the third one. Below the second inscription's conclusion, it is etched on the pillar's eastern face.
Description: This is the third inscription of the four inscriptions present on the pillar at the entrance of the Kunti Madhava Swami temple at Pithapuram. It is found below the second inscription's conclusion, etched on the pillar's eastern face. The king Mallapa III also known as Udjapanimandvaray and the Purandara (Indra) among kings, granted the entire village of Gudivada in the district of Prol-nandu to the eternal lord Madhava or KuntiMadhavadeva residing in Sripithapura., who brings joy to Kunti's hear, on the Saka year 1124, the tenth tithi of the dark fortnight of Jyeshtha, a Sunday, at the rising of Sukla (moon). It was granted for sacrificial offerings, rites, monthly and annual festivals, the entire village of Gudivada in Prol-nandu, along with its houses, properties, gardens, and inhabitants, exempting it from all taxes, lasting as long as the moon and the sun. The boundaries of this village include:In the east, a vedurupoda (bamboo bush- Bambusa vulgaris Schrad. ex J.C.Wendl.) on the embankment of the Kommareru River. In the southeast, a pair of boulders. In the south, the corner of Barimika's yard. In the southwest, a chinta tree (Tamarind- Tamarindus indica L.) near the Dabban gunta tank. In the west, a sluice at Potama's field of Kolanu. In the northwest, a large anthill is at the meeting point of the boundaries of Chedaluvada and Karada. In the north, a cart road. In the northeast, the meeting point of the boundaries of Kulumaddu and the cart road of Chedaluvada.
Resource Type:
Source Location: This copper-plate inscription was found at Rithpur village in Amravati district of Maharastra
Description: This copper-plate inscription was found at Rithpur village in Amravati district of Maharastra. The grant is issued during the reign of King Bhavattavarmman. The document is dated to the 11th year of his reign, specifically on the 7th day of the dark fortnight (Krishna Paksha) of Karttika month. It details the grant of a village called Kadambagiri-grama to Matradhyaryya and his eight sons:Devaryya, Devadattaryya, Kumaradattarya, Viradattaryya, Vasudattarya, Gauridattaryya, Dhruvadattaryya, and Durggattharyya. The village granted measures ten nivarttanas in extent. The grant includes rights to plowing and a garden. The boundaries of this village extend to the north, marked by the mountains, the outermost limit of the vishaya district, Maluka-viraka with cultivated fields, Madhuka latika (Honey tree- Madhuca longifolia var. latifolia (Roxb.) A.Chev.), Bakasaamalaka with its pindirakavriksha (pomegranate- Punica granatum L.), Trimandaraviraka, and the district boundary.
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Source Location: This copper-plate inscription was found at Chittoor district in Andhra Pradesh.
Description: This copper-plate inscription was found at Chittoor district in Andhra Pradesh. It details an event during the reign of King Tirumala-Raya, likely in the 15th century. It describes a royal grant (samvardhana) given to Brahmins. The grant includes the village of Penuguluru and two adjacent villages Yalammapadu-Chennapalli and Konduru-Chennapalli. These villages are described as prosperous and endowed with natural resources like water bodies, gardens, and trees. The boundaries of the village Yellamaraja-samudra include:A vata vriksha (Banyan tree- Ficus benghalensis L.) and a draw-well situated on the western side of the river Krishnara-nadi in the east; Chenna Reddi garden in the south east; a pond with a Asvattha-vata (pipal tree- Ficus religiosa L) in the south, Another tank known as Apaviraya-tobika in the southwest; the temple of Ramalinga in the west; a Sami tree (Shami- Prosopis cineraria (L.) Druce) in the North-West; Tatiparti-pond in the north and Punnaga (Oil nut- Calophyllum inophyllum L.) and Padma- lotus ponds (lotus- Nelumbo nucifera Gaertn.) in the North-East. It also lists the names of Brahmin recipients (along with their gotras and mutras) who were allocated shares (vrittis) in the villages. This was a common practice to ensure that different Brahmin families benefited from the royal grants.
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Source Location: This copper-plate inscription was found at Nidhanpur village in the Sylhet district of Bangladesh.
Description: This copper-plate inscription was found at Nidhanpur village in the Sylhet district of Bangladesh. It contains a grant detailing the issuance and reconfirmation of land grants to Brahmanas (priests or scholars) by King Bhaskaravarman. The land, known as Mayurasalmal-agrahara, is described with specific boundaries, ensuring its protected status and allocation for religious purposes such as bali-worship, charu- oblation, and satra- hospitality. The demarcations of the boundaries include:to the east, lies the dried Kausika River, to the south-east, that very Kausika River marked by a hewn fig tree (Udumbara- Ficus racemosa L.), and to the south, a hewn fig tree (Udumbara- Ficus racemosa L.).
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Source Location: These two subjoined incriptions are engraved on the four faces of a pillar built into the floor of a mandapa in front of the Mallikarjunar temple at Dharmapuri district of Tamil Nadu.
Description: The set of two subjoined incriptions are engraved on the four faces of a pillar built into the floor of a mandapa in front of the Mallikarjunar temple at Dharmapuri district of Tamil Nadu. During the cyclic year named Paridhavin, specifically the 1815 year of the era of the Saka kings, on Thursday, the fifth tithi of the bright fortnight of the month of Ashadha, when the nakshatra Pürva-Phalguni and Brihaspati (Jupiter) appeared in the sign of Dhanus, a significant event unfolded. It occurred while the Nolamba were residing at the royal mansion Srimada in Tagadūru. Chandiyanna and Nidhiyanna, who may be sons of someone from Śrimangala, oversaw the construction of a basadi at Tagadūru. The Nolamba granted the village Mülapalli, free from all burden, to the basadi for repairing gaps and cracks, initiating new works, and conducting the worship of the deities. Nidhiyanna bestowed Mülapalli to Kanakasēnasiddhāntada-bhațära, a pupil of Vinayasēnasiddhāntada-bhațara from Pogariya-gana, renowned as a foremost teacher of Sen-änvaya in the illustrious Müla-sangha. The demarcations of the village encompassed various landmarks:starting from the east, the kurchi-kuruki trees (Kutaja- Holarrhena pubescens Wall. & G.Don) south of the large waste on the eastern side of the hill of Sembalattūru; proceeding southwards, the ulugu-gadare (Lajjalu- Mimosa pudica L.); further south, the ravine; continuing southwards, the kurchi-kuruki trees (Kutaja- Holarrhena pubescens Wall. & G.Don); and then southwards again, the pit from which black granite is quarried. Descending from this granite pit is a couple of tamarind trees (Tamarindus indica L.) located in a ditch running westward. Following the same direction, one would find the ditch from the southern side of the natural pond called Minamjane. The boundaries proceed towards the tanks Koyileri and Anduvareri, heading west of the latter's remote outlet. Continuing westward, one finds the large onge tree (Karanja- Pongamia pinnata (L.) Pierre) and the land around Anduvareri. The southwest corner point is marked by a tamarind tree (Tamarindus indica L.) at the triple junction of Mülüru. From this tamarind tree (Tamarindus indica), heading northward, one follows the ditch of Puriyeri, where a large onge tree (Karanja- Pongamia pinnata (L.) Pierre) stands. Moving further north, one reaches the tank Pariyeri, and from there, the ditch connecting Puriyeri and Kileri. Beyond this lies the tank Nandappolayaneri and the taludalai (Agnimantha- Clerodendrum phlomidis L.f.) of Melayeri, where one finds the adumbu plant. Moving eastward, the next point is marked by the adumbu plant to the east of the tank Tetteri. Further eastwards, one finds the remote outlet of Tatteri and a tender tamarind tree (Tamarindus indica L.), followed by the ditch that runs into the tank Nolambasamudra. To the east of this ditch, one encounters a banyan tree (Vata- Ficus benghalensis L.) in pebbles, east of which lies the tank Kõvanakere, marking the eastern boundary. Continuing eastward, one reaches the southern embankment of the Budugūru tank, and further to the east, an elephant-shaped boulder. More to the east stands a large banyan tree (Vata- Ficus benghalensis L.), and further east, the southern ditch of the tank Pațțidamanēri. South of this ditch lies the natural pond of Bandalvaralu, and further south, the ditch with the fig tree (Ashvattha- Ficus religiosa L).
Resource Type:
Source Location: These copper plates are found in Udayendiram village in Vellore district of Tamil Nadu.
Description: This set of 5 copper plates was found in Udayendiram village in the Vellore district of Tamil Nadu. During the reign of King Vira-Chola, his spiritual guide Nila advised him to grant lands to Brahman scholars. Following this counsel, Vira-Chola approached the Chola ruler Parakesarivarman and sought permission to gift a village within his domain to the Brahman community, which he pledged to name after Parakesarivarman. Upon receiving approval, he bestowed the village of Parakesarichaturvedimangala, located between the Kaveri River and a smaller waterway, to a group of a hundred and fifty Brahman scholars. The demarcations of the village encompassed auspicious landmarks embellished with rice and other grains, furnished with panas (Jackfruit- Artocarpus heterophyllus Lam.), āmr (Mango- Mangifera indica L.), and other trees, with pūg-ārām (Arecanut- Areca catechu L.) tree gardens.
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Source Location: This Fragmentary pillar inscription was found at Nandasa village in the Bhilwara district of Rajasthan.
Description: The inscription under discussion appears to be a significant historical document commemorating Mahasenapati Bhattisoma. It begins with a eulogy that extols Bhattisoma’s renowned fame, which was celebrated across various realms. The third line indicates that Bhattisoma's fief was located near Kotitirtha, a prominent pilgrimage site, though the exact location remains unclear as there are multiple places with this name, such as in Banaras, Mathura, Kurukshetra, and Ujjayini. The fourth line references a śālmalī vr̥kṣa (Kapok – Salmalia malabarica (DC.) Schott & Endl.), possibly significant in the context of local customs or rituals, although not used for yupa. The fifth line mentions a forest granted to ascetics, highlighting Bhattisoma’s contributions to religious communities. The sixth line suggests that Bhattisoma made provisions for his lineage, including his sons and grandsons, ensuring the prosperity of his family. The final line designates him as a Mahasenapati, a title that signifies his role as a high-ranking feudal chief, overseeing a considerable territory. This inscription collectively underscores Bhattisoma’s notable role and contributions as a distinguished leader and benefactor.
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Source Location: This copperplate was found in the Anjaneri Mountain range of Nasik district in Maharashtra.
Description: The inscription begins with greetings from Bharukachchha. It specifies the date as the 11th day of the dark fortnight of the month of Asvayuja, with the sun in the Tula Sankranti (Libra zodiac sign). The donor Jayabhata, an illustrious figure made a significant donation to Brahmana Narayana, son of Brahmana Vasusvamin, residing in Brahmapuri. Narayana belongs to the Chaturvidya community and Dabhilya gotra (clan). The gift includes a parcel of land measuring 52 nivartanas situated northeast of Tauranaka village within Nandipura vishaya. It is bordered on the east by the path to Jayapura village and the pond near the Hastinika streamlet, on the south by Dipa's proprietary field within the marsh near the Chhedami tree and the southward flowing streamlet from its fringe, on the west by the path from Tauranaka to Vidveraka village and the Amiara tree, along with the streamlet joining the Dhammana stream, and on the north by the Dhammana stream itself. Additionally, a plot of land measuring five nivartanas in the southern marshy area of Tauranaka village is included. It is bounded by Revalla's field to the east within Baradaka's limits, the Karillini River to the south, Vijadharma's field to the west within Baradaka marked by Laggustu, and Brahmana Damodara's donated land and royal pasture land to the north. Lastly, another plot of land measuring 3 nivartanas is located in the southern marshy area along the embankment, bordered by the Karillini River to the east and south, the boundary line to Bhutishohi village to the west, and the Karillini River marked by the Kaulla tree to the north. These lands, totaling sixty nivartanas, along with the appurtenances such as uparikara, bhuta, vata, pratyaya, etc., are detailed within these boundaries. The inscription is concluded with details of its recording:written by Sahabhata, son of Durgabhata, an army chief, with Bavulla acting as the Dutaka. It is recorded in the year 461, on the 11th day of the dark fortnight of Asvayuja.
Resource Type:
Source Location: This Inscription was found at Siva temple in Chandrehi village of Sidhi district in Madhya Pradesh.
Description: This inscription mentions that Prantasiva, the disciple of Prabhavasiva, a virtuous sage nourished by fruits, lotus stalks, and edible bulbs, accompanied by sages as his companions, sanctified the earth with his sacred presence. Prantasiva established a remarkable hermitage, renowned among the people, at the confluence of the river Sona and the base of the Bhramara hill, amidst a dense forest of Priyala trees (Chironji- Buchanania latifolia Roxb.).
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Source Location: This copperplate was found in Irda village in the Baleshwar district of Odisha.
Description: The inscription mentions the names and titles of the grantor, such as Paramesvara, Paramabhattaraka, Maharajadhiraja, King Nayapaladeva. It mentions his good health and residence or governance over a region called Brihat-Chhattivanna near Kanti, Sammasha, and Badakhanda. The grant details the boundaries and attributes of a village within the Dandabhukti mandala under Vardhamana bhukti. It describes the village as encompassing:Well-established limits with homesteads and arable land, Water-courses, pits, and paths, Areas including barren land and places for discarding sweepings, Features like salt-mines and clusters of trees such as the āmra (Mango- Mangifera indica L.) and madhūka (Honey tree- Madhuca longifolia var. latifolia (Roxb.) A.Chev.), etc. The grant is specifically bestowed upon Pandita Asvatthasarman, who has a lineage traced back through generations of scholars, known for their expertise in Mimamsa philosophy, grammar, logic, and the Vedas.
Resource Type:
Source Location: This copperplate was found in Kapraje village in Dakshin Kannada district of Karnataka.
Description: This copperplate inscription details a charitable endowment made in the prosperous Salivahana Saka year 1479, corresponding to the cyclic year Naja, on the 1st day of the bright half of Karttika, which fell on a Sunday. The donation was made by Devachandradeva, disciple of Munichandradeva, under the guidance of Abhinavadevakirtideva. Munichandradeva is described as a revered figure, adorned with various titles, and a prominent follower of the Kānur-gana. The donation included lands granted for charitable purposes. These lands were located in Mallaru village, specifically in Kalantopatina-balke, consisting of both wet and dry lands suitable for agriculture. The lands were endowed with various properties such as a house, well, trees such as Panasa (Jack fruit tree- Artocarpus heterophyllus Lam.), and āmra (Mango- Mangifera indica L.), and other amenities essential for sustaining the charity. The income generated from these lands was utilized to procure gold, which in turn was used to purchase 24 mude of bija (Rice- Oryza sativa L.) twice a year. This bija (Rice- Oryza sativa L.) was allocated for specific charitable activities. The entire inscription was made to record and commemorate the sarvamanya (comprehensive gift) given voluntarily by Tirumalarasa alias Madda-Heggade, along with his community, guilds, and officers, out of their devotion to their guru Munichandradeva.
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Source Location: This copperplate inscription was found at Mahoba district in Uttar Pradesh.
Description: This copperplate inscription was found at Mahoba district in Uttar Pradesh. The inscription begins with an invocation celebrating the moon, symbolizing the auspicious lineage of kings from Chandratreya. It praises King Paramardi-deva as victorious, titled Lord of Kalanjara, who inherits a legacy traced back to heroic ancestors Jayasakti and Vijayasakti. The main content of the inscription details a significant land grant issued by King Paramardi-deva at Camp Gahilu to Pandit Ratanasarman. This grant comprises specific parcels of land:10 x 6 or 60 square vadhas of cultivable area, delineated by natural and man-made boundaries. The description includes precise geographical references such as neighboring lands belonging to the barber and Brahman, and landmarks like the Bhatahada tank embankment. The grant extends beyond mere land, encompassing rights to structures such as temples and mansions, as well as easements and resources like trees such as śāla (Sal- Shorea robusta C.F.Gaertn.), ikṣu (Sugar-cane- Saccharum officinarum L.), kārpāsa (Cotton tree- Gossypium hirsutum L.), kusuma (Safflower- Carthamus tinctorius L.), śāṇa (hemp- Cannabis sativa L.), āmra (Mango- Mangifera indica L.), madhūka (Honey tree- Madhuca longifolia var. latifolia (Roxb.) A.Chev.), etc, forests, mines, and wildlife. This comprehensive endowment secures Pandit Batanasarman's ownership and entitlements over the specified territory.
Resource Type:
Source Location: This Copperplate was found in Machilipatnam town in Krishna district of Andhra Pradesh.
Description: The grant mentioned in this inscription was intended for the village of Pedda-Galidiparru, located in the Velanandu-vishaya. The village boundaries are described as follows:On the east:a duba (likely a mound) at the center of the Yisupakattala-cheruvu tank, on the boundary with Mandayuru village. On the southeast:a group of buruvu paduva (silk cotton trees- Eriodendron anfractuosum DC.) at the meeting point (muyyalkuttu) of Alaparti and Chunturu villages. On the south:Kundaviddi-guntha irrigation tank, situated north of the ancient village site of Chunturu (pranta-parti). On the southwest:the temple (gudi) of Potyavva or Poti-avva, the amma (village goddess) of Chunturu. On the northwest:Garalaguntha tank on the border of Valiveru village. On the north:a marshy swamp (paduva) belonging to Tapparala village. On the northeast:Nadupani-guntha irrigation tank, at the junction (muyyalkuttu) of Koda-Galidiparru and Valiveru village boundaries. The villages of Mandayuru, Alaparti, Chunturu, Valiveru, and Koda-Galidiparru can still be readily identified even today.
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Source Location: This copperplate was found at Nandampudi village in the East Godavari District of Andhra Pradesh.
Description: The inscription records a significant grant by King Rajaraja Deva I, also known as Vishnuvardhana, to an Apastambha Brahmana named Kanchena. It traces the lineage from Apastambha Brahmana Kanchena, a distinguished Soma-yaga sacrificer, through his son Kaüchenarys and grandson Akalankasankana, who served as a minister known by the name Sauchanjaneya. Akalankasankana's son, Narayana, achieved renown as Kavirajasekhara for his poetic prowess in Sanskrit, Karnata, Prakrita, Paisachika, and Andhra languages. Narayana, also called Kavibhavajrankuša for his ability to surpass other poets, was celebrated for his compositions and honored widely for his literary achievements. The grant itself is described in detail:during a lunar eclipse, Narayana gifted the village of Nandamapûndi, located within the Vishaya (administrative division), to a community of Brahmanas. This grant was exceptionally generous, exempting the village from all taxes and establishing it as an agrahara, a settlement dedicated to supporting Brahmana scholars and their religious practices. Geographically, the inscription outlines the boundaries of Nandamapûndi meticulously. To the east, the village's boundary is marked by the middle of Kondiyagunta tank, specifically noting a pit on the margins shared with Billemapeddapundi. Moving southeast, the boundary converges at the junction where the fields of Nandamapûndi meet those of Billemapeddapundi and Nerapula. In the south, a distinctive reva tree, encircled by palmyra trees, serves as a defining point on the periphery of Nandamapûndi's fields, adjacent to Nerapula. Further southwest, the boundary intersects where the fields of Nandamapûndi meet those of Nerapula and Mundaramuna. Westward, it extends to the meeting point of Nandamapûndi's fields with Mundaramuna and Madakuriti. In the northwest, the boundary is defined by the rēvā (Honey tree- Madhuca longifolia var. latifolia (Roxb.) A.Chev.) frequented by cowherds, where Nandamapûndi's fields meet those of Madakuriti and Billemapeddapundi. To the north, it follows the bank of a river, separating the fields of Nandamapûndi from those of Billemapeddapundi. Finally, in the northeast, the boundary is detailed with a ciṁtaya (Tamarind tree- Tamarindus indica L.) near a palmyra (Borassus flabellifer L.) and banyan tree (Ficus benghalensis L.), situated on the shared margins between Nandamapûndi and Billemapeddapûndi.
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Source Location: This copperplate was found at Nandampudi village in the East Godavari District of Andhra Pradesh.
Description: The record describes the Talahari province as a highly esteemed region, likened to an ornament of the earth. This province is surrounded by tanks filled with blooming lotuses and buzzing bees, and it features lush gardens adorned with kadalī (Plantain- Musa × paradisiaca L.) amidst āmra (Mango- Mangifera indica L.) and other trees. The environment is so enchanting that even the god of love is drawn to it due to the melodious warbling of cuckoos. The king, Prithvideva II, contributed to this picturesque landscape by planting a grove of āmra (Mango- Mangifera indica L.). These trees provide dense shade that alleviates the sun’s heat and offer abundant fruit that pleases travelers.
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Source Location: This inscription is on a reddish-brown stone which was found at Ratanpur town in Bilaspur district of Chhattisgarh
Description: A part of the inscription details the accomplishments and donations made by Prince Jajalla. He is credited with establishing and supporting a monastery named Jajallapura, and providing various amenities. These include a āmra grove (Mango- Mangifera indica L.) with a garden and a pleasant lake. His religious advisor was Rudrasiva, who was knowledgeable in authoritative doctrines, possibly including those of Pramana (the means of knowledge in Indian philosophy), Dignaga (a Buddhist scholar), and others. Rudrasiva was well-versed in established truths (possibly philosophical or religious tenets). Vigraharaja served as Jajalla's minister for both peace and war. Prince Jajalla also gave the village of Siruli as a grant to the god and a group of Patala trees (Yellow snake tree- Stereospermum suaveolens (Roxb.) DC.) to the monastery, ensuring perpetual support and sustenance. The inscription is dated to the year 866 CE, specifically on the 9th day of the bright half of the month of Margashirsha, which fell on a Sunday.
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Source Location: This copperplate was found in the Salem district of Tamil Nadu.
Description: This record describes the glorious lineage of King Nannapa. It records a land grant made by Sripurusha Maharaja to his learned son Duggamara, at his queen's request. Duggamara subsequently transferred this grant to the Brahmin named Nilakanthasarman. He was the youngest among the five sons of Nilakantha from the Harita lineage. The date mentioned was a Friday, under the lunar mansion Uttaraphalguni, during the appearance of the planet Sukra. The details of the grant are as follows:it included land east of the village Komaramangala in the Pudukanda district, below the tank, suitable for planting two khanduka vrīhī (Rice- Oryza sativa L.); similarly, land below the western tank, also ideal for two khanduka vrīhī (Rice- Oryza sativa L.); land suitable for kramuka (Betel nut- Areca catechu L.), and kadalī (Plantain- Musa × paradisiaca L.), and half a kara of land ideal for priyaṁgu (Callicarpa macrophylla Vahl.) and śyāmaka (Little millet- Panicum miliare Lam.), exempted from all taxes, along with a house.
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Source Location: This copperplate was found while digging foundations on a plot of land opposite the modern Khambeswari temple at Sonepur district of Odisha.
Description: The document records a royal decree where a village named Gottaikela is donated. This donation is tax-free and exempt from hindrances, encompassing its boundaries and including various natural and man-made assets like āmra trees (Mango- Mangifera indica L.) and madhūka trees (Honey tree- Bassia latifolia Roxb.), pits, water resources, etc. The donation extends privileges such as toll collection to the Kamalavana Merchants’ Association, originally from Khadirapadra but settled in Suvarnapura. The document concludes with details about its composition by a person named Alava, and engraved by Haradasa. The inscription is dated to the seventeenth year of the reign of P. M. P. Janamejayadeva, during a specific day in the month of Ashadha. It praises the king and his minister Sadharana for their wisdom and governance skills.
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Source Location: This copperplate was found at Sudi town in the Gadag district of Karnataka.
Description: Satyanitivakya-Kongunivarman, renowned as the pious Maharajadhiraja and Paramesvara, also known as "the glorious Butuga" and Nanniya-Ganga, ruled over the Ganga mandala, comprising ninety-six thousand villages. During his residence in Purikara town, on Sunday, the eighth tithi named Nandisvara in the bright fortnight of the month Karttika in the Vikarin Samvatsara, he honored six female mendicants generously and personally washed the feet of Nagadevapandita, the leader of the holy Vadiyur-Gana. In this act of piety, after eight hundred and sixty years of the Saka era had passed, he donated sixty nivartanas of land in Sundi's northern part, measured by the royal staff, for the upkeep of facilities, repair works, worship, and provisions for the chaityalaya. This chaityalaya was built in Sundi, the principal town of the Suldhatavi seventy villages, by his wife, the illustrious Divalambika, renowned as a divine figure due to her pure and keen perception. The boundaries of this village are as follows:to the east, the cultivated land known as Manasinga-keyi; to the south, the area named after panasinabhumi (jack-fruit trees- Artocarpus heterophyllus Lam.); to the west, the field called Keppara-pola; and to the north, the stream originating from Balugeri village. The village ensures the preservation of its entire arrangement and contributes three gadyanas as the aruvana.
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Source Location: This copperplate was found in Tadikonda village at Guntur district of Andhra Pradesh.
Description: The inscription records that Ammaraja granted the village of Tandikonda, located in Gudla-Kanderwadi region, along with three other villages—Ammalapundi, Gollapundi, and Asuvulaparru—as devabhoga. This grant exempted them from all taxes and included the ritual offering of water as a humble gift to the deity for the welfare of his people. The boundaries of Tandikonda and the other villages are delineated as follows:to the east by the Tunderu stream, southeast by Garalagunta, south by a burugu tree (red silk-cotton tree- Bombax ceiba L.) north of Lamu village, southwest by Oddagunta, west by Chayita tank, northwest by Bhimasamudra tank, north by a heap of boulders known as Enuka-ralu, and northeast by Regadugunta.
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Source Location: This inscription was found at Vemavaram village of NTR district in Andhra Pradesh.
Description: This inscription records a land grant. The meeting points marking the boundaries between the lands of Allad-Reddi-Vemavaram and Vemasanakka-Doddavaram are meticulously described in this inscription. Beginning from the southern bank of the Tulyabhaga River, the boundary follows the path through the fields of Purva-maradulu southwards. East of this path lies Vemasanakka-Doddavaram's land, while westward stretches the territory of Allad-Reddi-Vemavaram. As this path continues south, it reaches a ciṁta (Tamarind tree- Tamarindus indica L.). A path east of this tree, north of another path, and south of Vemasanakka-Doddavaram's path leads to a tank named Channu-pade within Vemasanakka-Doddavaram's land. Moving further, east of this tank and west of Vemasanakka-Doddavaram's path, lies Allad-Reddi-Vemavaram's land. This path, known as the field path of Tollimdi, proceeds southwards into Allad-Reddi-Vemavaram's territory, where a wasteland called Iruvavari-pade begins, marking its northern boundary. Southwards from Iruvavari-pade, an embankment with brushwood runs along the southern bank. It heads eastward, with a dale called Nimma-gumta-pade in Vemasanakka-Doddavaram's land north of the embankment and south of the path. The embankment curves northward for five haralus before turning east again. At its northeast end in Vemavaram's land stands an mrodugu tree (Palasa- Butea frondosa Roxb.) with withered branches. Continuing southward, the embankment then extends eastward for two baralus, adjacent to a wasteland called Pamula-pade in Doddavaram's land. The Purva-maradulu field path, marking the western boundary of Yemavaram, runs between Pamula-pade and Vemavaram's lands southwards. Further south, it passes between the lands of Velchuru and Tallavaram, continuing to the top of a bed of rushes, near which stands a kalpa tree within Yemavaram. Heading southwest from there, the path reaches a ciṁta (Tamarind tree- Tamarindus indica L.) in Tallavaram's land, then turns south along Yemavaram's southeast side. Moving westwards between Tallavaram and Yemavaram, this path forms Yemavaram's eastern boundary. Westward, the path delineates the field path between Pasulapuni and Yemavaram, running through a meadow that marks the southern boundary of Yemavaram. Continuing northwards, it encounters a cluster of kadamulu trees (Peepal tree- Ficus religiosa), leading to a meadow containing the fields supplying Yemavaram. The path then heads west between the lands of this village and Nolla, where two poplar-leaved kadamulu trees (Peepal tree- Ficus religiosa) stand. Further west, the path crosses into a meadow containing the field path of Ana-Prasada-Reddi-Komaragiripatnam, on the southwest side of the two villages. Proceeding northward, the path reaches a kanam, continuing to a meadow with a āmra tree (Mango- Mangifera indica L.) and a poplar leaved kadamulu trees (Peepal tree- Ficus religiosa). From here, an embankment with withered brushwood runs northward, curving eastwards through a meadow requiring five bushels for sowing. Nearby are a bush of mrodugu and three kadamulu trees (Peepal tree- Ficus religiosa), defining the northeastern boundary.
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Source Location: This inscription was found on a stone slab built in a wall of the dargah of Ladle Mashak Sahed at Aland village in Gulbarga district of Karnataka.
Description: The purpose of the inscription is to record the donation of revenue from tolls and levies, such as perjunka and bilkode, within the Alande Thousand district. This income was allocated for the daily worship and offerings to the deity Somesvara of Alande by the king, at the request of Queen Chandaladevi. The gift was entrusted to Suresvara Pandita, the temple's caretaker. Yuvaraja Mallikarjuna and others also made donations to the deity. Additionally, Sillapayya, the brother-in-law of Gommalayya, donated four Mavina mara (Mango- Mangifera indica) from the garden of Baladeva, located to the west of the road leading to Harnna[gi], for the benefit of ascetics, their disciples, and lay students.
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Source Location: This set of copperplates was discovered at the beginning of 1919 in the house of a Santal inhabitant of Pargana, Asankhali village in the Mayurbhanj district of Odisha.
Description: This inscription records the grant made on behalf of Hirádevi, queen of King Narasimha II and mother of their deceased son, Gangarajadéva. Having lost their son at a young age, the grieving parents decided to make a grant of 341 vatikas of land in his name to gods and Brahmanas, with the hope that this act of piety would secure their son’s ascent to heaven (svarga-praptayé). Each of the land boundaries was marked with śāla trees (Sal- Shorea robusta C.F.Gaertn.), Ashvattha vrksha (Peepal tree- Ficus religiosa), and hijjala tree (Indian Oak Tree- Barringtonia acutangula Gaertn.). The grant encompassed five plots of land, designated for the deity Gangésvaradéva and distributed among 104 Brahmanas from various gótras. The document was written by the king’s record keeper (Sasan-adhikarin) and the engraver of the plates, who also received their share of the land as compensation.
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Source Location: These copperplates were found at Boddapadu village in Srikakulam district of Andhra Pradesh.
Description: The inscription provides a detailed account of the grant of the village of Avarérhga, located in the Koluvartani district (vishaya), which was donated as a bhöga to the deity Jalésvara of that same village. The inscription meticulously details the boundaries of the village as follows:To the East, the boundary is defined by an ant hill with a nimba vriksha (Neem- Azadirachta indica), which leads into a jungle. To the southeast, it is marked by a timtrinika vriksha (Tamarind- Tamarindus indica) and a junction referred to as "trikutta". Moving to the South, the boundary continues through a jungle, then into another jungle, and reaches a junction. In the South-West, the boundary is marked by a pit named gartta and a junction. To the West, it starts at the Arjuna vriksha (Arjuna- Terminalia arjuna) and extends to a mound adorned with timtrinika vriksha (Tamarind- Tamarindus indica). The North-West boundary is delineated by a pit with a circular stone. To the North, it is defined by two adjacent pits, an Arjuna vriksha (Arjuna- Terminalia arjuna), and then two timtrinika vriksha (Tamarind- Tamarindus indica). Finally, to the northeast, the boundary begins at an ant hill with a nimba vriksha (Neem- Azadirachta indica) and extends to a junction near a pit. These landmarks collectively provide a comprehensive definition of the village's territory.
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Source Location: This copperplate was found at Hilol village in Gandhinagar district of Gujarat.
Description: The inscription details a land grant made by the illustrious Chandraditya. The grant involves a plot of land, which constitutes a quarter of the village and includes marshy areas with a babbulaka tree plantation (Babool tree- Acacia arabica Willd.). This land is given to Matrigana for his personal use, separate from his family. The grant is made with the expectation of receiving only the spiritual benefit of good fortune from the donee’s blessings. The boundaries of the land are precisely defined. To the east, it borders a plot belonging to the deity Vardhamánésvara. To the south, it adjoins land with an orchard owned by the Brahmans Bhaulla. To the west, the boundary is marked by a tank, while to the north, it is delineated by the localities of Karira, Rushti, and Kótumbaka. These demarcations clearly define the extent of the granted land.
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Source Location: These copperplates were found between the Rewa and Satna districts of Madhya Pradesh.
Description: The inscription records a grant of a village to a group of Brahmanas by King Hastin. The list of grantees is extensive and includes prominent names such as Kodravasarman, Nagasarman, Agnidatta, Rudradatta, and Vishnudeva, among others. The village itself, whose name is not decipherable from the inscription, was endowed with various assets. These included a cattle pound (ghosha), a garden (udyana), and Madhuka vrksha (Mahua tree- Madhuca longifolia), as well as hamlets (palli) and roads (vithika). Tax obligations for the village consisted of land tax (udranga) and additional taxes (uparikara). However, the village enjoyed immunity from police and military interference. The village boundaries were marked and the grant was made according to the traditional rules and rites of an agrahara to ensure the attainment of religious merit for the king.
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Source Location: These copperplates were found at Kuretha village in the Datia district of Madhya Pradesh.
Description: The inscription is followed by a prose section that outlines the details of the grant of the village of Kudavathé. It specifies that the village, with accurately defined boundaries and clean land beneath the surface, was given to include not only the land but also the grazing grounds (sa-goprachara), salt pits (sa-lavanákara), āmra trees (Mango- Mangifera indica L.) and madhūka trees (Honey tree- Madhuca longifolia var. latifolia (Roxb.) A.Chev.), and all resources above and below ground (akasa-pàtal-ótpatti-sahita). However, it excludes lands that had already been granted to deities and Brahmanas (déva-Brühmana-bhuktivarja). The king informed the village elders (mahattama-janapadan) that this grant was formalized through a charter in favor of the Brahmanas Vatsa and Haripàla. The villagers were instructed to provide these Brahmanas with their customary share of produce (bhaga), periodic supplies such as fruits (bhéya), and any other applicable dues from the date of the grant. Additionally, the king decreed that there should be no interference from members of the royal family or others in the enjoyment of the village by the grantees.
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Source Location: This inscription was found on the south side of the Nagarjuni hill near Barabar Caves in Jehanabad district of Bihar.
Description: This inscription was discovered on the south side of Nagarjuni Hill, near the Barabar Caves in the Jehanabad district of Bihar. It notes that Varman Ananta aimed to create a shrine of enduring religious significance, lasting as long as the sun, earth, moon, and stars. To achieve this, he placed an image of the goddess Katyayani in a remarkable cave in the Vindhya Mountains. He also dedicated a charming village to goddess Bhavani, abundant in pleasures, where the crystal waters cleanse the sins and impurities of its inhabitants of a mighty river. The village is enriched by fragrant breezes that rustle through the priyaṁgu flowers (Callicarpa macrophylla Vahl.) and vakula trees (Spanish cherry- Mimusops elengi L.) in its groves, while a towering mountain provides shelter from the sun’s rays.
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Source Location: This inscription is engraved on the south wall of the first and second tiers in the central shrine in Brihadishvara temple at Tanjavur.
Description: This inscription is carved into the south wall of the first and second tiers of the central shrine at the Brihadishvara Temple in Tanjavur. The record outlines a detailed taxation and rights framework from a historical governance system, focusing on agricultural and trade-related activities. It enumerates various taxes on crops, including flowers (pu), dry crops (punpayirum), areca-palms (kamuku), betel-vines (kolukku), saffron (manjal), ginger (inji), plantains (vazhai) and sugarcane (karumbu), while also specifying revenue from crafts like loom work and goldsmithing. The document highlights the rights associated with land cultivation and identifies multiple revenue streams, including money taxes and tolls on roads. Additionally, there is an emphasis on the need for permanent documentation of these regulations on stone and copper, reflecting a structured administrative practice. The timing for this inscription is specifically set for the sixty-fourth day of the thirty-fifth year of the reign, indicating a methodical approach to governance.
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Source Location: These Copper-plates were found at Panhale village in Ratnagiri district of Maharashtra
Description: These copperplates, discovered in Panhale village in Maharashtra’s Ratnagiri district, date back to 1139 AD and reflect the reign of King Vikramaditya of the Silhara dynasty. This inscription details a grant made by Vikramaditya’s father, Mahamandalesvara Aparadityadeva, on behalf of his son, to honor the family’s spiritual well-being. In this grant, Aparadityadeva expresses reverence for ancient sages’ teachings, recognizing the value of righteous actions and spiritual merit. Having performed a ritual bath and worshipped the deity Marud-ishvara during a lunar eclipse, Aparadityadeva donates the village of Khairadi, located in the Pranalaka district, to the esteemed Brahmin Rudrabhattopadhyaya, a scholar from Varanasi well-versed in Vedic and sacrificial rites. The grant provides not only the village’s land but also its orchards of areca-nut trees, house and tree taxes, grass, wood, water, and other natural resources. These orchards and trees, specifically mentioned in the inscription, indicate the high value of natural resources and their crucial role in sustaining religious, social, and economic life. By gifting land with such rich vegetation, including areca-nut groves and boundary-marking trees like the Kela (Cocos nucifera) and Kadamba (Neolamarckia cadamba), the inscription reflects an understanding of nature’s role in ensuring prosperity and spiritual wellness. Medically, the inscription underscores the connection between nature and health in ancient India. Trees like Kadamba and plants like the areca nut were valued not only for their economic significance but also for their therapeutic properties, supporting a community’s health. The areca nut was traditionally used in Ayurvedic medicine for its potential digestive and stimulant effects, while the Kadamba tree was used in various ailments. This donation of land abundant with such trees thus aligns with a broader ancient tradition of viewing natural resources as integral to physical and spiritual health, foreshadowing today’s emphasis on holistic well-being.
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Source Location: This Copperplate inscription was preserved in Chhatrapati Shivaji Maharaj Vastu Sangrahalaya, formerly named the Prince of Wales Museum of Western India, located at Mumbai, Maharashtra.
Description: This copperplate inscription, preserved in the Chhatrapati Shivaji Maharaj Vastu Sangrahalaya in Mumbai, dates back to the 10th century during the reign of King Chhadvaideva of the Silhara dynasty. It carries profound historical and cultural significance, providing a glimpse into the spiritual and social priorities of the time. In the inscription, the transience of human life is poetically illustrated, likening it to the fleeting nature of cloudbursts, flashes of lightning, and bursting water bubbles. King Chhadvaideva, reflecting on life’s impermanence, venerates Lord Shiva, describing the deity’s feet as adorned and honored by both gods and demons. In a ceremonial act, the king grants three fields with four boundaries surrounded by Karanja trees (Pongamia pinnata) near the village of Salanaka in the Panada district to Chädädevabhatta, a respected scholar of the Kasyapa gotra who is deeply versed in the Rigveda, Vedangas, Vedanta, Puranas, Mimamsa, Smriti, and Nyaya. This grant is meant for performing various religious sacrifices and rituals, a testament to the era’s emphasis on spiritual practices. From a medical perspective, the inscription highlights the holistic approach to life and health in ancient India, where spiritual well-being and ritual practices were closely linked to mental and physical wellness. This connection underscores the historical roots of wellness practices that promote balance between body, mind, and spirit.
Resource Type:
Source Location: This Copperplate inscription was preserved in Chhatrapati Shivaji Maharaj Vastu Sangrahalaya, formerly named the Prince of Wales Museum of Western India, located at Mumbai, Maharashtra.
Description: This 11th-century copperplate inscription, safeguarded in the Chhatrapati Shivaji Maharaj Vastu Sangrahalaya in Mumbai, comes from the reign of King Mummuniraja of the Silhara dynasty. The inscription commemorates King Mummuniraja’s generous land grant to Brahmins, underscoring his piety, philosophical insight, and sense of duty to both his kingdom and spiritual welfare. The king reflects deeply on the fleeting nature of youth, wealth, and life itself, likening life’s transient qualities to water drops on a lotus leaf. In his contemplation, he is guided by ancient wisdom that values spiritual merit and detachment from worldly desires. To honor these values and ensure the spiritual welfare of his parents and himself, King Mummuniraja donates the village of Ki-ichchhita, complete with orchards, areca-nut trees, and other resources, to Brahmins knowledgeable in Vedic rituals and religious duties. The description of the granted land is detailed, specifying boundaries, natural resources, and exemptions from taxes. The landscape features not only fertile fields but also valuable tree groves and areca-nut trees, reflecting the ecological wealth that trees and forests contributed to society. Orchards, areca-nut groves, and surrounding vegetation were seen as sources of nourishment, economic value, and spiritual connection, embodying a holistic approach to health and well-being. From a medical perspective, the emphasis on tree groves highlights the ancient understanding of trees as essential for both physical and environmental health. These trees provided shade, fresh air, food, and medicinal resources, all of which contributed to the community’s overall well-being. This reflects early recognition of the healing and health-promoting properties of nature, underscoring the importance of integrating environmental care with human health practices, a principle that remains relevant in holistic health and ecological medicine today.
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Source Location: These plates were found in a stone box while digging for the foundatation of a Kotwali building at Jabalpur district of Madhya Pradesh state.
Description: These plates were found in a stone box while digging for the foundatation of a Kotwali building at Jabalpur district of Madhya Pradesh state. This inscription specifically details a land grant or donation made by a ruler to a Brahmin scholar. It provides historical and genealogical information, tracing the lineage from Jayasimha's ancestors to Yasahkarna, and then to Gayakarna. Jayasimhadeva is identified as the donor of this grant. These plates were issued by the king Jayasimha who belonged to the later Kalachuri Dynasti of Tripuri. The objective of the present inscription is to record the grant of the village near Agara near Akharauda, which the king made at Tripuri after bathing in Reva and having worshipped the holy Mahadeva on the occasion of lunar eclipse. The receiver of the grant was the Brahmana Delhana, the son of Damodara of the Agastya gotra with three pravaras. Agara extend its limit with four well determined boundaries, together with pasture land for cows, with land and water, with trees like Amra (Mangifera indica) and Madhuka (Madhuka indica), with salt mines,with its pits and barren lands, fertile and marshy land, tree groves, plant gardens, grass, rivers and hills. Additionally, it conveys administrative and tax rights, including those related to produce, grazing, liquor, and other levies. The king’s grant of land featuring medicinal trees showcases his magnanimous and compassionate nature, underscoring his commitment to the welfre of his subjects.
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Source Location: These copper-plates are found at Khairha village of Bilaspur district of Chhattisgarh state.
Description: These copperplates were discovered in Khairha village, located in the Bilaspur district of Chhattisgarh state. The language of the inscription is Sanskrit, written in the Nagari script, and it belongs to King Yashkarna of the Kalachuri dynasty. This grant appears to be a typical example of a royal or administrative land grant document, issued to a Brahmana (a learned individual of the priestly class) for religious and meritorious purposes. It includes various forms of land and resources, ensuring that the recipient is provided with a broad range of assets. These include: 1. Land and Water: The basic elements of agricultural or settlement-based value. 2. Mango(Mangifera indica) and Madhuka Trees(Madhuka longifolia): Specific trees indicating that the grant encompasses orchards or groves. 3. Pits and Barren Land: Areas not currently in active use but with potential for development. 4. Mines of Salt: A valuable resource, suggesting the inclusion of mineral rights or areas rich in salt deposits. 5. Pasture Lands: Likely areas designated for grazing or specific agricultural purposes. 6. Arid and Marshy Lands: Less fertile areas that might have agricultural potential or could be used for other purposes. 7. Groves of Trees, Gardens of Plants, and Grass: Additional resources in the form of forests, gardens, and pastures. The recipient of this grant is a Brahmana named Gangadharasarman, identified as the son of Chhitapal and the grandson of Sita. He belongs to the Kanva gotra, a family lineage or clan in Hindu tradition. He follows the Bahvricha sakha of the Rigveda, indicating his Vedic affiliation, and has the three pravaras (ancestral lineages): Apnavana, one of the Vedic seers or sages. The donation of land equipped with medicinal plants and resources exemplifies exceptional kindness and a steadfast commitment in promoting public health and wellbeing.
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Source Location: This copper-plates are found to be possession in Surat district of Gujarat state.
Description: The inscription was written by Baladhikrita Chella and details a land grant made by King Shiladitya, a member of the Early Chalukya dynasty. The grant was given to Dikshita Matriśvara, the son of Brahmana Nannasvamin, who belonged to the Sandilya gotra and was part of the Chaturvedin community of Karmaņēya (Brahmins specializing in the study of all four Vedas). The purpose of this grant was to support Matriśvara in the performance of the five great sacrifices (Pancha-Mahāyajñas) and other Vedic rituals. This mentions that the land is a field located on the eastern boundary of the village Ösumbhala, in the āhāra (subdivision) and vishaya (district) of Karmaneya to the east of which is the boundary of the village Alluraka. The boundaries include a Shami vriksha (Prosopis cineraria) in the south and two ambilaka vriksha (Phyllanthus emblica) in the west. The purpose of the grant was to provide for the maintenance of the five great sacrifices.
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Source Location: This inscription was found in the north wall engraved in the stone tablet at the end of the front ceoss aisle of the mandapa at Baijnath temple in Kangra district of Himachel Pradesh.
Description: This inscription was found in the north wall engraved in the stone tablet at the end of the front ceoss aisle of the mandapa at Baijnath temple in Kangra district of Himachel Pradesh In Trigarta the pleasant village of Kiragrama the home of numerous virtues was protescted by the strong armed Rajanaka Lakshmana. There lived in the beginning Rajanaka Kanda, the root (kanda) of a peerless race that resembles a Bakula tree (Mimusops elengi Linn) a destroyer of his foes, a conqueror of towns, an untamable Skanda.Son of Rajanaka Lakshmana was Buddha a man of pure intellect was called Vigraha. The son of Vigraha is Brahman possessed power to punish his enemies. Dombaka was the son of Brahman who reflected his fathers nature, who supported by the hand those falling from high places and together with many princes took control of many villagrs. Dombaka obtained a son called Bhuvana who purified his race by ever fresh streams of water poured out on the occation of donations who served his king and protected his country. Bhuvana’s son was Kalhana who was a ountain of precious stones,a boat on the eep ocean of misfortune, who passed over the head of brave warriors. A good and obedient son was born to Kalhana who was named as Bilhana who showed endless devotion to the supreme lord of Jalandhara, who possessed great power of mind and had great strength. With Lakshanika, the daughter of Hridayachandra, the politic king of Trigarta, he had two sons, named Rama and Lakshmana. The elder one was most worshipful on account of his virtues and younger one was very strong minded. The whole territory which Kanda possessed and the other servants of the lotus-feet of the kings of Trigarta, the destroyers of the foes of Asanda, belongs at present to holy Lakshmaua, who protects the inhabitants and whose pure actions are worthy of praise. Just as the Bakula tree’s roots are renowed for their robustness, this race is distinguished by the remarkable excellence of is members
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Source Location: The inscription is incised on two stone slabs, which are embedded in the back wall of the front verandah of the monastery in Chandrehi village, located in the Sidhi district of Madhya Pradesh.
Description: The inscription is engraved on two stone slabs embedded in the back wall of the front verandah of a monastery in Chandrehi village, located in the Sidhi district of Madhya Pradesh. It mentions Purandara, a preceptor of kings, whose disciple was Shikhasiva, later referred to as the lord of Madhumati. Shikhasiva’s disciple was Prabhatasiva, who was succeeded by Prasantasiva, the builder of a hermitage at the foot of the Bhramara hill. Prasantasiva’s disciple, Prabodhasiva, was known for his ascetic practices from an early age and for constructing roads through mountains and across rivers and streams. The inscription also mentions a temple built by Prasantasiva near the monastery erected by Prabodhasiva, which featured various medicinal plants. Prasantasiva is credited with creating a serene hermitage surrounded by a forest of priyala trees (Buchanania cochinchinensis). Prabodhasiva led a virtuous life dedicated to spiritual practices, meditation, and a simple diet of fruits such as priyala(Buchanania cochinchinensis), amalaka (Phyllanthus emblica), and saluka (Nelumbo nucifera). His lifestyle reflected a commitment to simplicity and healthy living, serving as an inspiration for others to follow his example.
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Source Location: The inscription is found at platform of the huge pillar (Jayastambha) in the Narasimhasvamin temple in Ahobilam at Nandyal district of Andhra Pradesh.
Description: The inscription is located on the platform of the massive pillar in the Narasimhasvamin Temple at Ahobilam in the Nandyal district of Andhra Pradesh. It dates to the reign of King Sadasivadevaraya of the Vijayanagara Dynasty. The inscription records that Avubhalraju, son of Timmayadeva Maharaja of the Gargya gotra, Apasthamba sutra, and Yajus-Sakha, donated a plot of land in the village of Alamuru. He had purchased this land from Van Sathagopa Jiyya and other temple officials to cultivate a garden with coconut (Cocos nucifera) and other trees in honor of the deity Ahobalesvara.
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Source Location: These plates were found in the possession of the Rewa Durbar at Rewa district of Madhya Pradesh state.
Description: The inscription refers to the reign of King Jayasimha of Kalachuri of Tripuri Dynasty. It records the grant of the village Ahadapada, located in the Khandagaha pattala, made by Maharaja Kirtivarman at Karkaredi. This grant was given on the occasion of offering oblations to his deceased father, Ranaka Vatsaraja. The recipients of the grant were two Brahmanas, Mahaditya and Silana, who belonged to the Kausika gotra. The land had clearly defined boundaries, including land and water, as well as mango (Mangifera indica) and Madhuka trees (Madhuca longifolia), salt mines, pits, barren lands, pasture lands, treasures, and deposits. The presence of medicinal trees on the land highlights the king’s foresight and emphasis on preventive healthcare, demonstrating his commitment to the wellbeing of his subjects.
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Source Location: These plates were found in the possession of the Rewa Durbar at Rewa district of Madhya Pradesh state.
Description: These plates were found in the possession of the Rewa Durbar in the Rewa district of Madhya Pradesh. The inscription records a donation made by King Slakshanavarman, granting the village of Chhidauda, located in the Kuyisambapallisa pattala. The grant was given to the descendants of one Madhava, who belonged to the Kausilla gotra with the three pravaras: Kausilla, Visvamitra, and Devarata. The village, divided into five padas, was clearly demarcated by its four boundaries. The donation included land and water resources, along with mango (Mangifera indica) and madhuka (Madhuca longifolia) trees, pits, barren lands, treasures, deposits, open spaces, and all other products within its limits.
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Source Location: The inscription is found on a slab outside the compound of the main temple in Srisailam at Nandyal district of Andhra Pradesh.
Description: The inscription is found on a slab outside the main temple enclosure at Srisailam in the Nandyal district of Andhra Pradesh. It records the donation of income by merchants from fifty-six regions, including Kachi, Kataka-Kalyana Kosala-Sima, Laksha, and Pthers, who traveled to Sriparvata to attend the Mahasivarathri festival. They contributed money to the gods Mallikarjuna Mahalingadevara of Sriparvatam and Tripurantakadevara of Tripurantakam. The inscription lists various offerings, including silk yarn, silk sarees, camphor, fragrances, nutmeg (Myristica fragrans), pippali (Piper betle), wax, lac, areca nut (Areca catechu), manjishta (Rubia cordifolia), sarees made from manjishta, wool blankets, arrows, bowls, spoons, dolls made of sandalwood (Santalum album), swords, betel leaves (Piper betle), wheat, Bengal gram, and other pulses. The mention of medicinal plants like areca nut, nutmeg, pippali, manjishta, and others highlights the people's efforts to prevent illness and maintain healthy lives.
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Source Location: The inscription is found on a slab in the Sunkulamma temple at Chippagiri mandal in Kurnool district of Andhra Pradesh.
Description: The Sunkulamma temple in Chippagiri Mandal, located in the Kurnool district of Andhra Pradesh, has a slab bearing an inscription. It states that, to accrue virtue for Kondarajaya, the excise officers of the Adavani Sime, Timmarasa Devara and Ravi Nagappa, donated one sola of rice (Oryza sativa) for the offerings to Vinayakadeva of Sunkadukatte in Chippagiri on the occasion of the solar eclipse.
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Source Location: These plates were found at Namakkal district.
Description: This inscription records the donation of a village Parakosarichaturvedimangalam situated on the river Kaveri to 150 brāhmaṇa by the king Vīra - Choḷa with the consent of the reigning sovereign, Parakesarivarmā. The aim of the grant was to obtain benefits for his ancestors in the world of spirits. The land had all signs of prosperity and was adorned with fields of rice and other grains, with fruits like jackfruit, mango (Mangifera indica) and other fruit trees and areca palms (Areca catechu) and other grooves. The grant was made at the instigation of the religious teacher Brāhmaṇ Nilā Marīchi was the great mind-born son of Vidhātā and great muni Kāśyapa was the son of Marīchi.It demonstrates the actions the king took to enhance his subjects' health.
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Source Location: These plates were discovered by Bala Tukaram while digging in the compound of his house at Chikhala-Pakhadi, a part of Murud Janjira villege.
Description: The illustrious Vajjaḍadēva, the son of illustrious Gōggi after worshiping the divine Śiva Bhaṭṭāraka has donated three fields in the eastern direction of the village Sālaṇaka comprised the district of Pāṇāḍa which had the following boundaries. The boundary of Mañchakapallī on the east, road to Vakhōlā to the south and Lavaṇacharikā on the west. On the north the joining of the two streams, the three fields marked with these four boundaries with the cluster of trees and inclusive of the Kāranja trees (Pongamia pinnata) , to Chāḍādevabhaṭṭa of the Kāśyapa gōtra. Chāḍādevabhaṭṭa was a religious student of the R̥igveda and who is conversant with the Vēda, Vedānta, Purāna, Mimāṁsā, smr̥iti and Nyāya. The grant was done for the augmentation of religious merit, fame in the world and for the wellbeing of family. The charter or this religious gift is given by Chhadvaidēva
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Source Location: This stone inscription was found at Mahul near Trombay in Mumbai city.
Description: The objective of the inscription is to record the regulation laid down by the king Haripāladēva in respect of the village Māhavala. All the houses in it were exempted from taxes and the tax on the areca nut trees (Areca catechu) would be levied as three drammas per hundred. The inscription ends with the gift of a vāṭika (orchard) to the brāhmaṇa Gōvardhanabhaṭṭa
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Source Location: This inscription is engraved on the west side of the base of the verandah surrounding the stone-platform called the hill in Varadharaja Perumal Temple at Kanchipuram.
Description: This inscription is engraved on the west side of the base of the verandah surrounding the stone-platform called the hill in Varadharaja Perumal Temple at Kanchipuram. The glorious ruler of a great province the Kākatiya Pratāparudra who possess valour and conducts the kingdom of Ēkaśilānagarī. In the Śaka year 1238 the Nala-saṁvatsara, a day which corresponded to an eleventh tithi to a wednesday, and to the twenty-first solar day of the month Āṇi. The glorious Muppidi- Nāyaka granted an exclusive property to the temple of Perumāl Aruḷāḷanātha in the land of prosperous Kāñchipuram the revenue of two villages in the land of Paiyyūr-kóṭṭam. Having together with hamlets Āyirachchēri and Gummiḍippūṇḍi, a revenue of 526 māḍai of Gaṇḍagōpāla and Pondaipākkam in Kachchiyūr-nāḍu having a revenue of 476 māḍai. Out of this 240 māḍai per year shall be spent for 20 people per day, to maintain a flower garden on the southern bank of the Veḷkā, which he had purchased at the price of 500 paṇam from Perumāḷ-tādar to construct 4 lotus tanks in this flower garden and beside to cultivate the fields. The temple garlands, fruits and vegetables for offerings shall be grown in the flower garden. Plants like bakula (Mimusops elengi Linn.), mango (Mangifera indica), jack fruit (Artocarpus heterophyllus), coconut tree (Cocos nucifera), pomegranate (Punica granatum), lemon (Citrus limon) and more were planted. Here the king has taken steps to grow the plants like jackfruit,coconut,pomegranate. This is a step to provide better nutrition to the devotees of the temple. It also intergrates the spirituality with the steps to improve the health of his people. It encourages people to follow better dietary practices which help to improve the health of people.
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Source Location: This inscription was found in Basavesvara temple in Abalur.
Description: This inscription, found in the Basavesvara temple at Abalur, dates to the reign of Western Chalukya king Perma Jagadēkamalla II. Consisting of 52 lines, it remains well-preserved, and records land grants made during his reign and earlier to the temple of Brahmēśvara. It also mentions Mahārajādhirāja, Paramēśvara, and Paramabhaṭṭātaka Bhūlōkamalladēva (Sōmēśvara III), emphasizing the Chalukyas' legacy. Barmagāvuṇḍa, son of Echagauṇḍa and Jakkavve, was a devoted follower of Śiva. Encouraged by accountant Boppaṇa, who stressed the importance of religious merit, he vowed to donate land as far as his horse could run at full speed. On an auspicious day during a solar eclipse, he fulfilled his promise by granting eight mattars of land, a betel nut (Areca catechu) plantation with 1,000 trees, and sites for twenty houses near the temple. The donation supported temple oblations, perpetual lamps, ascetics' sustenance, and repairs. The king and his ancestors attributed their success to such religious grants, reinforcing their commitment to temple welfare and public health through land cultivation, particularly betel nut plantations.
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Source Location: This inscription was found in Paramesvara temple in Konnur village
Description: This inscription, found in the Parameśvara temple at Konnur village during the reign of King Amoghavarsha, mentions the Chalukya lineage and King Jayasiṁha-Vallabha. It also references various dynasties, including the Nāḷas, Mauryas, and Kadambas. King Jayasiṁha-Vallabha, through his bravery, carved his own fortune in battle, where horses, foot soldiers, and elephants fell under countless weapon strikes, and thousands of headless trunks lay scattered. His son, Raṇarāya, was of divine dignity, and his greatness was evident even in his sleep. His son, Polekēśin, though blessed with beauty and fortune, became the bridegroom of Vātāpipuri. His successor, Kīrtivarman, was a terror to the Nāḷas, Mauryas, and Kadambas. Though virtuous, his mind was drawn to the wealth of his enemies. As a mighty warrior, he secured victory through valor and, like a scent elephant of a king, uprooted the multitude of broad Kadamba trees, symbolizing his dominance over rival kingdoms. The Kadamba tree holds great cultural and symbolic significance in Indian texts, representing beauty, strength, and divine presence. The imagery of breaking them down highlights King Kīrtivarman’s supremacy over formidable enemies.