"Sri Sataari
Yatheendraadi Yogi Hruth Padmabhaanave Sarvatra Paripoornaaya Ahobileshaaya
Mangalam"
The visit
to this Lakshmi Narasimha Swamy Temple, also called as Prahalada Varada
Narasimha Swamy Temple at Lower Ahobilam, was a part of the Ahobilam Temples
Visit, on 25th and 26th August 2025, organised
by Mantra Yatra (website). Thanks to Mr Balaji Davey and
his team of Mantra Yatra for the excellent arrangement and personal care.
The list of Ahobila nine Narasimha Temples, considered as a single Divya Desam, and the individual posts' links in this blog are given below.
Jwala Ahobila Maha Lola!
Kroda Karancha Bhargava!
Yogananda Kshatravata!
Pavaneya Nava Moorthayah!!
This Diguva Ahobilam Sri Lakshmi Narasimha Swamy Temple, also called as Prahalada Vardar Temple, is not included in the Nava Narasimha Temples, since the same was constructed during the Vijayanagara period, ie, after Thirumangai Alwar.
All the above nine Narasimha Swamy Temples at Diguva
(Lower) Ahobilam and Eguva (Upper) Ahobilam are considered as one Divya Desam of 108 Divya Desams. Mangalasasanam was
done by Thirumangai Alwar. Thirumangai Alwar mentions this Ahobilam as Singavel
Kundram, in his Pasuram -1008-17.
அங்கண்ஞாலமஞ்ச
அங்கோராளரியாய் அவுணன்
பொங்கவாகம்வள்ளுகிரால் போழ்ந்தபுனிதனிடம், பைங்கணானைக்கொம்புகொண்டு
பத்திமையால், அடிக்கீழ்ச்
செங்கணாளியிட்டிறைஞ்சும் சிங்கவேள்குன்றமே (1008)
செங்கணாளிட்டிறைஞ்சும்
சிங்கவேள்குன்றுடைய,
எங்களீ
சனெம்பிரானை இருந்தமிழ்_ற்புலவன், மங்கையாளன் மன்னுதொல்சீர் வண்டறை தார்க்கலியன், செங்கையாளன்
செஞ்சொல்மாலை வல்லவர்த்திதிலரே.
(1017)
Moolavar : Sri Narasimhar aka Prahaladavaradan
Sri
Lakshmi Narasimhar,
Sri Prahladavarada Lakshmi Narasimha Swamy
Thayar : Sri Amritavalli
Some of the salient
features of this temple are…..
An entrance arch, two
numbers of 4 pillar mandapa and a Jaya Sthambam are from the main road to the
temple entrance. The temple faces east with a Mandapa, and the temple tank
called Indra Theertham is on the left. A stucco image of Lakshmi Narasimha is on the
top of the Mandapam. Balipeedam, Dwajasthambam and Garudan are between the entrance mandapam and the 5-tier Rajagopuram.
Dwarapalakas are at
the entrance of the sanctum sanctorum. Narasimha
is seated on Koorma Peedam, Sudarsana Peedam and Garuda Peedam. The Narasimha is
in the sukhasana posture with the left leg folded, while the right leg is dangling free.
Lakshmi is seated on his left thigh. Narasimha is with four hands, the lower
hands are in abhaya and varada hastam, and the upper hands are holding chakra
and shankha. Narasimhar is about 4' tall.
In the sanctum sanctorum, the Utsava idols of Prahlada Varada, Pavana Narasimha and the processional
idols of Jwala Narasimha, endowed with ten hands and with Sreedevi and Bhoodevi
on either side, Navaneeta Krsihna, Chakarathalwar, Nammalwar, Ramanujar,
Kulasekaralwar, Periyalwar, etc. A small idol of the first Jeeyar, Sri Adivan
Satakopa Swami, is also kept before them.
Thayar Sri
Amritavalli is in a separate temple, on the left side of Lakshmi Narasimhar’s
sannidhi. This image depicts the consort of Prahlada Varada. The image is about
3'1" tall. The goddess is shown as seated in padmasana and as having four
arms. The lower two arms are in abhaya and varada hastam, and the upper hands are carrying
the lotus buds. A halo is shown behind her head. She is richly decked with the
karanda-makuta and other jewels. This is a beautiful image.
In praharam, Sri
Venkateswara, Lakshmi, Andal, Alwars, Vahana mandaps, Chariot, 4 pillar mandapa,
Images in Kalyana mandapa, Balakrishna, Venkatramana, Panduranga, Madhava, Rama
and Sita, Viwaksena, etc.
PC - website
ARCHIECTURE
The
temple consists of the sanctum sanctorum, antarala, ardha mandapam, maha mandapam, and mukha
mandapam. The mukha mandapam was built with beautiful stone pillars, built
during the Vijayanagara period. Mukha mandapa is also called Kalyana mandapa.
Mukha mandapa and Ranga mandapa pillars are intricately carved with sculptures.
Some of the sculptures are Narasimha wooing His consort Chenchulakshmi, Yoga
Narashima, Lakshmi Varaha, Narasimhar chasing Hiranyakasipu in one pillar, and Narasimhar
coming out of the pillar, bursting forth from another pillar to tear him are very
realistic.
Some
of the mandapas are Mukha Mandapam, Ranga Mandapam, Kalyana Mandapam, etc.
The
sanctum sanctorum is on an adhistanam. From adhistanam to prastaram, the temple
was built with stone. The bhitti is plain without koshtas. The prastaram
consists of valapi and kapotam with nasi kudus. A two-tala vesara brick
vimanam, with a vesara sigaram, is on the prastaram. The vimana above the
sanctum sanctorum is called Guhai Vimanam.
Ramanujar Temple 
A Small Lakshmi Narasimhar sannidhi
There is a tall
Jayasthambham erected in the spacious ground on the road leading to the temple,
to mark the victory of Krishnadeva Raya. The Kakatheeya Kings, especially
Prathapa Rudra, had also contributed towards additional structures and
maintenance of this Ahobilam complex.
This Vijaya sthambam was erected by HH 7th Jeer of Ahobila Math and Sri Rangaraya of Aravidu Dynasty as a mark of victory over Nawabs of Golkonda in 1584 CE.
HISTORY AND
INSCRIPTIONS
This is one of the
108 Sri Vaishnava Divya Desams. Sri Thirumangai Alwar, one of the Alwars who
lived in the 8th century CE, composed ten Pasurams of Nalayira Divya Prabandham
on Ahobilam. Hence, this Nava Narasimhar group of temples might have existed
during the 07th to 08th Century CE. Later, the rulers Chalukyas,
Kaktiya, Reddy Kingdom, Vijayanagara, Gadwal Samasthanam, and the British extended
contributions to the Ahobilam Temple. During the Mohammedan invasions, the
temple’s properties and jewels were looted and damaged the temple. The same was
rectified and brought back to worship.
There are altogether
30 inscriptions and many copper plates recorded at Ahobilam. These inscriptions
are from the Upper and the Lower temples of Ahobilam. The inscriptions are
engraved on the walls, pillars and stray stone slabs. The earliest of the
inscriptions of Ahobilam belongs to the time of Chalukya Kirtivarman II (744-
755 CE) and the latest to the time of Venkatapatiraya II (1585-1614 CE). Most
of the inscriptions are donor records.
As per the inscriptions, this place
was called ‘Vobula', 'Ahobala’, 'Ahobila', 'Ahobilagiri', 'Vedadri’, 'Diguva
Tirupati‘, 'Garudadri’, 'Virakshetra’, 'Achalachaya Meru’, 'Singavel Kunram', 'Nidhi' and 'Nagari', etc.. Moolavar Lakshmi Narasimhar was called
Prahalad Varada, Ahobila Narasimha Swamy, Ahobalesvara, Ahobila Deva, etc.
Chalukyas…
The Ahobilam records Nandana
Chakravarthi in the lineage of Parikshit, and Janamejaya was the king who worshipped
Ahobila Narasimha Swamy. The same continued during the time of Chalukya Kings
Jagadeka Malla, Bhuvaneka Malla, and Tribhuvana Malla Rajas. An inscription of
Chalukya Kirthivarman-II, found at Peddapeta, a hamlet of Yadiki, refers to the
name of a person as Vobula. The word Voubula is a colloquial form of Ahobila, which shows the extent of influence of Ahobilam in the region.
Kakatiya…
Pratapa Rudra
Mahadeva of the Kakatiyas was very much associated with Ahobilam. While the First
Peethadhipathi of Sri Ahobila Matha was alive, Prataparudra of Warangal camped
in Rudravaram near Ahobilam and melted gold to make an image of Lord Siva, for
his daily worship. The melted gold, however, kept on turning into an image of
Narasimha Swamy. Pratapa Rudra then worshipped the Swarna Moorthy (Gold Idol)
of Lakshmi Narasimha and gave it to the first Peethadhipathi, Sri Adivan Satagopa
Yatheendra Mahadesikan. (The AP State Archives Department gives references to
the above details of Ahobilam Temple).
Reddy Kingdom…
Prolaya Vema Reddy,
the founder of the Reddy Kingdom of Kondaveedu, has claimed that he constructed
the Sopanamargam (steps) both in Srisailam and Ahobilam. The King's court Poet
Yerrapragada, one of the three of Kavithrayam, is the author of the celebrated
Narasimhapurana, which gives the details of Sri Narasimha Swamy of Ahobilam.
An inscription of
King Katama Vema Reddy in Salivahana Saka 1332, corresponding to 11th December,
1410 CE, records the grant of a village by Vema Reddy to Ahobila Deva for the
accrual merit of King Kumaragiri Reddy of Kondaveedu. The inscription mentions
the "Nitya Avasaralu" (daily worship) of Sri Ahobila Deva. (The
details are from the AP State Archives Dept.)
Vijayanagara Dynasty…
The Vijayanagara
King’s inscriptions in the temple confirm the contributions extended to this Ahobilam
temple. The Mackenzie Manuscript of Ahobilam Temple mentions an inscription,
which records the construction of a Mukha mantapam in Upper Ahobilam in the Salivahana year 1317, corresponding to 1385-86 CE, by King Harihara Maharaya of
Vijayanagara, the son of Bukkaraya.
The Vijayanagara
King Krishnadevaraya’s, 1515 CE, inscription (A. R. No. 64 of 1915), on a slab
set up at the entrance into the Narasimhasvamin shrine in the Narasimhasvamin
temple, records the conquests of the king as in No. 52 above. In addition,
it states that the king, having stayed on campaign of conquest to Kalinga, visited Ahobala en route and made gifts of one thousand varahas, a necklace, a
ruby and diamond pendant inset with an emerald, a pair of bracelets set with
rubies and a gold plate to the deity there. His queen also made a gift of a pendant.
Further, the village Maduru in Chaagalamari-sima was granted for worship and
offerings to the god.
The Vijayanagara King Achyuta’s 1532 CE,
inscription (A.R. No. 56 of 1915), around the base of the central shrine
of the Narasimhasvamin temple, records the gift of lands after purchase to god
Ahobalesvara by Abbiraju, son of Gubbaraju Tipparaju of Vasishtha gotra, asvalayana-sutra,
Riksakha and a resident of Porumamilla.
The Vijayanagara king Achyuta’s, 1535 CE, a damaged inscription (A.R. No. 55 of 1915),
records some grant to Vithalam Anantappa by Purushottama-Jiyya of the temple,
and Vithalam Timmarasu, the agent of Chinna Tirumalarajayya, for offerings to
the god on certain occasions (tithiargas)
The Vijayanagara King Sadasiva’s, 1547 CE, inscription
(A. R. No. 58 of 1915), on the north wall of the goddess in the Narasimhasvamin
temple, records an endowment of 120 varāhas into the temple treasury by
Uggarasayya, son of Ramarasayya and grandson of Uggarasayya of Gudiyachelluru
and belonging to the Kasyapa-jotra, Apastamba-sura and Yajus-sakha, stipulating
that the interest accruing from the amount was to be spent for offerings to god
Vira-Narasimha of Ahobalam during the kshirabdhi and other festivals.
This inscription states that on a former occasion in the year Bahudhayanaya (1579CE), Ibhuramu (Ibrahim) with Hande chiefs captured Ahobilam and held it for 5 to 6 years. On the representation of Vam Sathagopa Jiyya, Kondraju Vehkataraju, who took an active part in recapturing the place and restoring it to its post glory, was granted temple honours such as pariyavattam, thirtham, sathagopam, etc, by Vakulabharana Jiyyar, the Karyakarta of Vam Sathagopa Jiyya, Rachappa, the Karyakarta of the King and the Sthanikas of the temple.
The Vijajayanagara period
inscriptions continue at the end of this article…..
Gadwal Samasthanam…
Raja Soma Bhoopala
Rayudu of Gadwal Samasthanam became the disciple of the 27th Jeer of Sri
Ahobila Matha, and built a mantapa in Upper Ahobilam, which is famous as
"Gadwal Mandapa," and made arrangements for the daily worship when
Muhammaddens seized the region.
British…
There is also a
mention that the English Collector, Col.Munro, arranged for an annual payment
of 100 Varahas from Rudravaram Village in the East India Company Taluq to be
paid to Ahobilam Temple. In many letters written by Col. Cole, he also mentions
the Jeer of Sri Ahobila Matha as "Ahobila Swami" and provides for the
free passage of the Swamy from Mysore.
Ref:
2. South Indian
Inscriptions Volume – XVI, 53, 96, 109, 155, 159, 169, 174, 181, 199, 200,205,
257, 260, 263, 271, 296, 299, 301, and 310. Only important inscriptions are given
from the above list. For the details of all inscriptions, the South Indian Inscriptions
book may be referred.
3. A book on AHOBILAM
SRI NARASIMHA SWAMY TEMPLE, Prof. R. VASANTHA, published by TTD, Tirupati.
LEGENDS
Hiranyakashipu
(son of Sage Kashyapa) did a penance on Brahma to get a boon of immortality, to
take revenge on Maha Vishnu, who killed his brother Hiranyaksha. (Both brothers
are as Dwarapalakas of Maha Vishnu in the previous birth). Brahma said he
cannot give a boon of immortality. Hiranyakashipu said that if the boon of
immortality cannot be given, alternatively, he asked for a boon of not being
killed by a man or animal, not being killed day or night, not being killed on the floor or in the sky, not being killed outside or inside a specific place, and
not being killed by any weapon. Brahma granted the boon. After obtaining the
boon, he conquered three lokas and took the position of Indra. He thought
himself to be superior to God, and Hiranyakashipu ordered that no one should
pronounce the name of Maha Vishnu and worship him.
In
the meantime, Narada made Parhalad, son of Hiranyakashipu, a devotee of Maha
Vishnu, since he was in the womb of his mother. After Prahalad grew up, he
started worshipping Maha Vishnu. Angered, he tortured his son
and tried to kill him. He asked Prahalad whether Maha Vishnu would come from
the pillar and save him. Prahalad said, “Yes, he will”. Hiranyakashipu hit the
pillar with a mace. Maha Vishnu in the form of Narasimha came out of the pillar, breaking it vertically, took Hiranyakashipu, sat on the door frame and kept him on
the lap. With protruding nails of
fingers, he tore his stomach, took out the intestine, wore it as a garland and
finally killed him.
With
the blood splashed on his hand and face, Maha Vishnu has become more ferocious
and behaves like a demon. Came to this Nallamala forest and roamed. The worried
Devas sought the help of Maha Lakshmi to pacify him. She took the form of
Chenchu Lakshmi, a tribal girl, in the same forest. On seeing her, Lord
Narasimha asked her to marry him. After marriage, Maha Lakshmi, as Chenchu
Lakshmi, sat on the left lap of Naraimha, and he became calm.
The Garuda wishes to have darshan of Maha Vishnu’s Narasimha avatar. So he did a penance to Maha
Vishnu. Satisfied with Garuda’s penance, Maha Vishnu gave the Narasimha avatar
and stayed at nine places with different forms to bless devotees.
It is believed that
Tirupati Srinivasa Perumal offered all the Prasada prepared at the time of his
Kalyana Utsavam to Ahobila Narasimha Swamy and installed Sri Prahladhavaradha
Lakshmi Narasimha Swamy.
To date, the local
Chenchu tribes treat Narasimhar as their ‘son-in-law’ and Goddess Chenchu
Lakshmi as their own daughter. As per the legend, before the annual
Brahmotsavams, Sri Jwala Narasimha and Sri Prahlada Varadha travel to forty-eight villages in and around Ahobilam as part of the ‘Parveta Utsavam,’ to
invite the local Chenchu tribes and the locals for His marriage with Goddess
Chenchu Lakshmi.
The Nallamala hills
are personified as Adisesha with his head at Tirumala, middle at Ahobilam and the
tail at Srisailam.
POOJAS AND
CELEBRATIONS
Apart from regular
poojas, special poojas are conducted on Bhogi Andal Thiru Kalyanam, on the day
of Bhogi, Thirukalyanothsavam of Goda Devi with Prahladavarada Swamy in the
evening, Sankranthi, on the day of Makara Sankranthi.
Abhishekam is
performed to Prahladavarada Swamy in Lower Ahobilam. Paruveta
Utsavam-Kanuma, on the third day of Sankranthi Festival (Kanuma), A grand
unique temple festival as a part of which the Lord is taken in procession to 32
villages for almost 40 days, from Phalguna Suddha Panchami to Phalguna Suddha
Pournami, as Varshika Utsavam, celebrated by Brahma. Theppotsavam
(Annual float festival) from Phalguna Bahula Dwitheeya to Panchami, to remove
his tiredness during Brahmothsavam. Panguni Uttaram, day
of Uttara Nakshatra in the Tamil Month of Panguni, Krodhi Nama Samvatsaram
Ugadi, Chaitra Suddha Padyami, Telugu New Year Day, Jayanthi Mahotsavam of
Goddess Sri Mahalakshmi, Sri Rama Navami, Sri Ramachandra Swamy. Abhishekam,
Asthanam and Thiru Veedhi Utsavam are performed, and Varshaparuppu, Tamil New Year
day.
Apart from the annual
festival, monthly festivals like Swathi Nakshatra day, Saturdays, Ekadasi day
with the thiruveedhi procession, Amavasya, and Pournami Days.
TEMPLE TIMINGS
The temple will be kept open from 6:30 hrs to 13:00 hrs and 15:00 hrs to
20:00 hrs.
CONTACT DETAILS
The temple E.O. is Sri
Ramanuja Acharya, and his contact details are as follows
0-9440306907 and
0-94407 25936 and temple number (best option) 08519 252025
Email ID rjsmrgbureau@gmail.com
Ahobilam
Math website
Sevas and Bookings /
Enquiry -+91 9440120878
Mr Narendra Kumar
may be contacted on his mobile number 9642844839, for Local Guide, Poojas,
Darshan, Stay, Food, and Jeep for the two temples.
HOW TO REACH
This temple is on the
banks of the canal from the Rudravaram Lake, 27 km from Allagada, 64 km from
Nandyal Railway Station, and 104 km from Tadipatri.
The nearest Railway Station is Nandyal Railway Station.
LOCATION OF THE
TEMPLE: CLICK HERE
The
Inscriptions Continued…..
The Vijayanagara
King Sadāśiva’s, 1548 CE, inscription (A. R. No. 63 of 1915) on the west wall
of the Narasimhasvamin temple, records that Narasamma, wife of Mahamandalesvara
Goburi Vobaya of Kasyapa-gotra and Yajus-sakha, having constructed a
vasanta-mandapa to the north of Diguva-Tirupati, endowed 120 varahas to the
temple for conducting, out of the interest thereon, the festivals in honour of
the god Ahobalesvara in that mandapa. Narasingaraju, Narasaraju, Timmaraju, and
others, unnamed, the four sons of the donor, were to supervise the
proper conduct of the festivals enjoined in the gift deed.
The Vijayanagara King Sadasiva’s, 1550 CE,
inscription (A. R. No. 75 of 1915) around the platform of the huge pillar
(jayastambha) in the Narasimhasvamin temple, records the gift of a piece of
land in the village Alamuru purchased from Van Sathagopa-Jiyya and other
officials connected with the management of the temple, for raising a garden
with coconut and other trees, in favour of god Ahobalesvara by Avubhalraju, son
of Timmayadeva-maharaju of Gargya-gotra, Apastamba-sutra and Yajus-sakha.
The Vijayanagara King Sadasiva’s, 1552 CE,
inscription (A. R. No. 61 of 1915), on the west wall of the Narasimhasvamin
shrine in the Narasimhasvamin temple, records the endowment of the village
Gurijealli in Dupați-sima as a poliyutu-grama
to the temple treasury by Kondayadeva-Maharaju, son of Maha-mandalesvara Ramaraja-Koņețiraju, who sold the village for 500 varahas
for the maintenance of a feeding house (Ramanuja-kutam) at Diguva-Tirupati. The
donor belonged to the Atreya-gotra, Apastamba-sutra, and Yajus sakha and
claimed his descent from the lunar race. He held Dupați-sima as nayankara conferred on him by
the king.
The Vijayanagara King Sadasiva’s, 1554 CE,
inscription (A. R. No. 66 of 1915.), on another slab set up in the courtyard of
the Narasimhasvamin temple, records the
sale of a grove and a flower garden for 50 varahas in the village of Alamuru
belonging to god Ahobalesvara by Paramkusa Vam Sathagopajiyya, the trustees of
the temple, Hariharanadhuni Peddiraju and others to Mahamandalesvara Avubhalaraju,
son of Konetiraju and grandson of Ramaraju Peda-Kondayadeva Maharaju of the
lunar race, stipulating that a third share of the produce was to be enjoyed by
the god and the rest by the donee.
The Vijayanagar King Sadasiva’s, 1563 CE (?),
inscription (A. R. No. 69 of 1915.), on a slab set up to the right of the
entrance to the Kanchu-gumbha gopuram in the Narasimhasvamin temple, records a
sale of 6 maruttus of land by Ramanuja Jiyyar, the mudrakarta of Vam Sathagopa
Jiyyar, Vuggarasa, the karyakartta of Mahamandalesara Ramaraju Tirumalarajayyadeva-maharaju
and other temple officilas to Mahamandalaavara Vobuļraju, son of Vobulraju and
grandson of Pochiraju Ramaraju for a sum of 600 varahas remitted by him into
the temple treasury and registers the grant of this land by Vobuļraju for
worship and offerings in the temple of Nammalvar-ettings and for feeding twelve
Srivaishnavas out of the yield from these lands.
The Vijayanagara King Sadasiva’s, 1563 CE,
inscription (A. R. No. 72 of 1915), On a slab set up to the left of the
entrance into the kanchugumbha-gopura of the Narasimhasvamin temple, records
the grants of lands in the villages Kalutapalle in Korakoļa-sima and Padakallu,
Gornipadu, Injedu and Bayyapaguduru, yielding a total income of 308 varahas to
be utilised for offerings to god Ahobalesvara, by Mahamandalesvara Koneti
Obularajayyadeva-maharaju, son of Koneți Ayyadeva Maharaju and grand-son of Ramaraju Pedda Kondrajayyadeva
Maharaju of Atreya gotra Apastaṁda sutra and Yajus sakha.
The Vijayanagara King Sadasiva’s, 1564 CE,
inscription (A. R. No. 73 of 1915.), on a slab set up to the left of the
entrance into the kanchugumbha-gopura of the Narasimhasvāmin temple, records
that the grant of a piece of land in Lingamdina in Ghandikota-sima to the god
Ahobalesvara for specified offerings and their distribution during the garden
festivals in the month of Chaitra near the tank constructed by him on the way to
Bargavam by Paramkusa Van Sathagopajiyya who received this piece of land from
Narasaya who is stated to have obtained the village Lingamdina from Nandela
Timmaraja.
The Vijayanagara King Sadasiva’s (date lost), a
fragmentary inscription (A.R. No. 62 of 1915), on the west wall of the
Narasimhasvamin shrine in the Narasimhasvamin temple, records the grant of 300
Chakra-gadyas into the temple treasury of god Ahobalesvara for the village Chiluru
in Podile-sima as a perpetual endowment (poliyuttu) for offerings and
services to the god when he halted in the 16-pillared mandapa built in the
temple garden on specified occasions. The name of the donor who held
Podile-sīma as his nayankara and the details of the date are lost.
The Vijayanaga King Sriranga I’s, 1584 CE,
inscription (A. R. No. 70 of 1915), on a slab set up to the right of the
entrance into the Kanchugumbha-gopuram in the Narasimhasvamin temple, record
that on a former occasion in the year Bahudhanya (1579 CE), Ibhuramu (Ibrahim)
with the Hande chiefs captured Ahobilam and held it for 5 or 6 years. On the
representation of Vam Sathagopa Jiyya, Kondraju Venkataraju, who took an active
part in recapturing the place and restoring it to its past glory, was granted
temple honours such as pariyavattam, tirtham, sathagopam, etc., by Vakulabharana
Jiyyar, the Karyakarta of Vam Sathagopa Jiyya, Rachappa, the Karyakarta of the
king and the Sthanikas of the temple.
The Vijayanagara King Venkațapati’s 1586 CE, inscription (A. R. No. 71 of 1915), on a slab set up to
the right of the entrance into the Kanchugumbha-gopuram, the Narasimhasvamin
temple, records a poliyutțu gift of eighty varahas, being the income
derived from ten tiruvilaiyattam villages of the temple by Mahamandalesvara
Venkatraju-Devacho-damaharaju,
son of Timmanna and grandson of Kondraju Timmaraju of the Kasyapa-gotra,
Apastamba-sutra, Yajus-sakha and solar race, for the maintenance of several
services in the temple of Ahobala.
The Vijayanagara King Venkatapati’s, 1590 CE,
inscription (A. R. No. 68 of 1915), on a slab set up in the Kanchugumbha-gopuram
in the Narasimhavsamin temple, records the gift of land for offerings during
processions of God Prahaladavarada at Diguva Tirupati, Savaram Rangapparaju,
son of Yellaparaju and grandson of Suraparaju of Mallapachintakunta.
The Vijayanagara King Venkatapati’s, 1609 CE,
inscription (A. R. No. 67 of 1915), on a slab set up to the right of the
entrance into the Kanchugumbha-gopuram of the Narasimhasvamin temple, records
the gift of seven gold-gilded pinnacles, two fly whisks and a white silk
umbrella to the god Ahobala at Diguva Tirupati by Madisetti-Rudrayya and others
for the merit of the 150 nagarasvamins who bear among others the title Penu-gon
dapuravaradhisvara.
The Vijayanagara King Sadasiva’s, 1560 CE,
inscription (A. R. No. 78 of 1915), on a slab set up on the way to upper Ahobalam
(a furlong to the south-east of the Narasimhasvamin temple). records the
purchase of a piece of land for 200 varahas from the temple treasury and gift
of income derived from it for conducting the festivals in a mandapa in front of
the Prahladavarada temple at Diguva Tirupati to god Ahobalesvara by Maha-mandalesvara
Gopinatharaju, son of Goparaju and grandson of Juturi Bhatraju of the lunar
race, Atreya-gotra, Apastamba-sutra, and Yajus-sakha.
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OM SHIVAYA NAMA ---
Thanks a lot sir. Great information. 🙏🏼🙏🏼🙏🏼🙏🏼
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