Histoy of The Temples of Tirumala – Saluva Dynasty

A sandhi was instituted in the name of Saluva Narasimha in return for the gift of the Svamadaya tax from a village (II-4). I’division was made by a donor in 1461 A.D. for burning a lamp on i m i y Saturday (11-10. Mention is made in a record of 1464 A.D. .of the Tirupavitratirunal or Pavitrotsavam (11-18). One inscription  of 1168 A.D. states that Saluva Narasimha constructed a gopuram and arranged for feeding visitors in a choultry near it (11-34). A record of the next year refers to the practice of offering Dadhyodanasandhi to Sri Venkatesvara after his feet are washed at the commencement
of the daily Thomalaseva and to the practice of conducting Tirumanjanam on the days of Panguni-amavasya and Vasantapurnima to god Narasimha (11-38). It is known from another record that a choultry was maintained for ten days on the bund of the Narasingarayakoneri during the Purattasi-tirunal (II- 51). An inscription dated 1473)A.D. mentions the Dola- mahotsavam or Anna-unjal-tirunal instituted by Saluva Narasimha (11-50). Another record of 1476 A.D. refers to the practice of Malaikuniyaninra-perumal going to a mantapam in the Varaha temple, to the car procession during the Panguni and Purattasi festivals and to the custom of the Nachchimar receiving a bath after being smeared with turmeric on the occasion of Kanuppadi (11-68). An offering, named the Alarmelmangai-Nachchiyar-Sandhi, comes to notice in a record of 1477 A.D. (11-69). A fragmentary record mentions the Papavinasa festival, (II-71). An inscription dated 1482 A.D. states that Narasimha Raya gifted a village on the occasion of Uttanadvadasi in 1472 A.D. and that he stipulated that the income from the village should be utilised for the construction of gopurams on Tirumala and at Tirupati and the Narasimharaya mantapam at Tirumala (11-79). One record of 1486 A.D. mentions the Tiruppulli- eluchchi or the Dhanurmasam festival conducted during the month of Margali (11-86). Another inscription mentions a procession taken through the streets on the Uttama-dvadasi day and the Sri Jay anti festival (11-91). Another, dated 1491 A.D., mentions the practice of decorating Sri Venkatesvara with two round garlands resembling the Sun and the Moon on the Yugadi and Deepavali days (11-94). It is stated in an inscription of 1491 A.D. that the path way leading to the Akasaganga was being repaired on the day prior to that of Tiruvadhyayanam in the month of Margali (11-95). A record of the same year refers to the practice of Malaikuniyaninraperumal and his consort having a galloping ride on the eighth festival days (11-96).
A lit >1 her record, dated two years later, mentions the festive days of Sri I ay anti, Sri Ramanavami and Vasantapanchami (11-101). Nnrasamma, wife of Kommaraja PeriyaTimmaraja, rebuilt the Anandampillai mantapam in the same year (11-103). The luuvadhyayanam festival conducted during the month of Margali is mentioned in a record of 1493 A.D. (11-107). The practice of 11 inducting a car festival during the Tirukkoditirunal comes to notice m in inscription of the same year (II-109). Mention is made of the \<pasitirunal and Masitirunal in a record dated 1494 A.D. (II- 112). Another record of the same year mentions the Adiayanam aiid the practice of Sri Venkatesvara hearing the Kasikapuranam mi the Uttanaekadasi day during the Chaturmasyam (11-115). \n inscription of 1495 A.D. states that Narasimharaya issued an i a dei authorizing Kandadai Ramanuja Ayyangar to carry on no i ssary repairs to the temple jewels and gold and silver vessels and to be in hereditary charge of the jewellery store room (11-133). A in old of the next year refers to the procession taken to the /Vi /11 du rru mantapam and refers to the temple staff which included lln Tiruppanipillai, Lachchinaikkarar, reciters of the I’ndxindham, kanganiappan, bearers of the vahanams, the \illiikari, Pachchadikkarars, lamp lighters, Vinnapamseyvars suppliers of fire wood, proclaimer, dance-master, time-keeper, • i nn ci s, drummers, pipers, songsters, potters, sculptors and ” d< limen (11-135). A record of 1496 A.D. mentions the practice ■ ‘I smearing Pulugukappu to the bodies of Sri Venkatesvara and Almmelinangai Nachchimar during the Pulugukappumurai on ilii male Fridays, (11-136). Another, dated 1504 A.D., mentions 11 ii Rayarmantapam in the Sampakachchurru (II-138).

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