An inscription states that this god is seated before Sri Venka-
tesvara(T.T.305) and heis still there. He has no separate shrine or
Mula-beram or stone image. The presence of this deity in this temple
may be explained in the light of a Puranic story. It is stated that Sri
Venkatesvara is an incarnation of Sri Rama and that Padmavati,
whom he married, was at the time of Ramavatara, a woman named
Vedavati, who was substituted for the real Sita at the time of
Ravaha‚Äôs abduction. After Ravana‘s death, and in response to her
request, Rama is said to have promised to marry Vedavati when in
the Kali age he would be incarnate as Sri Venkatesvara and when
Vedavati would be bom as Padmavati. The image of Rama is thus
an indication of this Puranic legend. It is stated that on the image of
Sri Venkatesvara marks are found near the arm-pits of the bow and
the quiver of arrows being hung. This is corroborative of the Puranic

It is not known when or by whom this image of Rama was installed in theTirumala temple. The earliest epigraphical reference to it is in a record of 1476 A.D. when a certain Narasimharaya Mudaliyar arranged for offerings to be made to tins god (11-68). An inscription of 1507A.D. mentions offering made on the day Of the commencement of the Adhyayanotsavam on the day of Sri Ramanavami (IH-10). Another record refers to the practice of burning a lamp before this god (IH-I).

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