HISTORY OF TIRUPATI

A close reading of inscriptions (III. 143; 5-12-1520; III. 173, 19-7-1520 and III. 178, 19-11-1528) shows that a change was taking place in the relationship between the Koyil kelvi jiyars and the Van Sathakopan matham. Tiruvenkata jiyar who was fraternising with the Van Sathakopan matham till the 24th November, 1520 ignoring the existence of the numerous other jiyars of his own tenets seems to have changed his attitude on 5th December of the same year which is to be seen in his endowment (probably on the occasion of his assuming the honorifics of Srimad veda marga etc.) wherein the distribution of the donor's share of the prasadams was made to jiyars of his own tenets. Sriman Koyil kelvi Ramanuja jiyar (probably his successor in office) made an endowment on 19-7-1527 which shows that although the food offerings were made for Sri Venkatesvara and Sri Govindaraja the donor's share was not distributed to the Iyal reciters in general in these temples. They were taken over to Tirumangai alvar shrine to Udaiyavar hrine and to the shrines of the other alvars to be distributed there among the Iyal reciters in those shrines.

There was thus a new policy adopted with the result that the Iyal reciters in general did not enjoy the benefits. This might have been done with a view to make the alvars shrines places where also the Prabandhams should be recited on such occasions before food distribution is done. The endowment made by the disciples of the Van Sathakopan matham (III. 178; 19-11-1520) seems to express their disapproval of the above disruptive tendency. The trustees for this were not the Sthanattar but their rivals the Tiruppani Bhandarattar. The latter were given prominence in the temple by the Emperor Sri Krishna Deva Maharaya himself. In the eyes of the Van Sathakopa matham's disciples the presence of the Koyil kelvi jiyars as members of the Sthanattar was sufficient to make them veer to the Tiruppani Bhandarattar to whom they assigned one half of the donor's share. The other half was distributed in the temple itself among all Srivaishnavas who recited the Prabandham.

On 31st March 1530 (iv. 3) Kandadai Ramanuja Ayyangar manager of the temple gold treasury and kartar of the Ramanujakutam made a large endowment providing for food offerings to Sri Venkatesvara and Sri Govindaraja on many festival occasions and also during the Adhyayanotsavams of Sri Nammalvar, Sri Tirumangai alvar, Sri Kulasekhara alvar and Udaiyavar. He did not distribute to the Iyal reciters any portion of the donor's share, but had it all sent over to the Ramanujakutam to be distributed there to pilgrims. But Sri Tallapakkam Tirumalai Ayyangar made a distribution of two atirasams out of thirteen per day which was the donor's share of atirasappadi to the Iyal reciters (IV 6; 31-10-1530) in the temples only.

One Rama Bhattar, son of Bhutanatha Sishta Bhattar of Chandragiri made an endowment (IV. 18) on 18-2-1532 for the celebration of certain festivals for Sri Govindaraja and Sri Rama when the Utsava Murtis were taken out in procession. In this connection cash payment called Tirukkai valakkam was made to the temple servants engaged in the task. One panam was paid to 'Anusandhani'. The word being in the singular number, whether it refers to the person who recited the Vedas or to the one who recited the Prabandham is not clear. The probability is the latter, in which case the policy adopted by Ramanuja Jiyar had the effect of uniting all the discordant jiyar elements in Tirumala to acknowledge one man to be the anusandhanam officer in the temple. Whether it was one of the Koyil kelvi jiyars or some other person is not clear.

The next endowment (IV. 31; 3-7-1534) by Srimati Periya Kommamman, queen of Sriman Mahamanda-lesvara Salakaraja Periya Tirumalayya deva Maharaya and spiritual disciple of Sriman Koyil Kandadai Annan (of Srirangam) is interesting as it is the first instance of a member of the royal family making an endowment in which the recitation of the Prabandham of the alvars was formally recognised. She constructed a mantapam in a flower garden called the Varadanarayanan Nandavanam (probably for the merit of Achyutaraya Maharaya's queen Varadaji amman). She provided for food offerings to be made there on some festival occasions. The erection and maintenance of the shrine for the three Mudal Alvars is also mentioned in this inscription for the first time. She made over twelve atirasams out of thirteen which was the donor's share of the food offerings to the Iyal reciters and one atirasam to the desantri in the Tiruvaliparappinan Tirunandavanam. The nandavanams in which she seems to have been interested.

Periya Koyil kelvi Yatiraja Jiyar of the Perarulalan Nandavanam and Koyil kelvi Vada Tiruvenkata Jiyar made endowments (IV. 45; 19-10-1535 and IV. 46; 7-7-1535 respectively) wherein food offerings to be made in Tirumala and Tirupati are mentioned. Out of the donor's share of thirteen in the latter endowment nine were made over to his acharya Tiruvaymolipperumal Nayinar; two only for distribution to the Iyal reciters and two to the Pankaya chelli matham. From another offering a small portion was given to the Iyal reciters in the Udaiyavar shrine. The former inscription does not show clearly what portion the Iyal reciters received.

The second inscription dated 7th July 1535 is interesting for we learn therefrom for the first time that the Iyal recital took place at the Balipitham in Sri Venkatesvara's temple after the Utsava Murti's return from the street procession during the festival. The old procedure was to recite took place at the Baliptham in Sri Venkatesvara's temple after the Utsava Murti's return from the street procession during the festival. The old procedure was to recite the Tiruvaymoli when the Utsava murti was seated in a mantapam in front of the main door-way of the temple (Tiruvasal) after returning from the street procession.

The Emperor Achyutaraya Maharaya made an endowment IV. 54 dated 26th December 1535 for the annual celebration in Tirumala of a new festival commemmorating the marriage of Sri Venkatesvara with Alarmel Mangai Nachchiyar, also called Lakshmidevi Mahotsavam. In that connection payments for the recitation of the Vedas and the reading of the Puranas were provided (4 and 3 rekhai pon respectively) but none for the recitation of the Prabandhams or Iyal. While making payments for the paraphernalia and the persons composing the daily procession the members of the temple establishment were given cash. The anusandhanam was paid 2 panams in this connection. Whether this amount was paid to the leader of the Vedaparayanam or the Prabandham or to both is not clear. What is clear is that Prabandham was not placed on a footing similar to the Vedas and the Puranas in the marriage ritual.

When street processions were taken out for the Utsava Murti and when he was taken over to gardens outside the usual temple limits it became the practice to engage the Iyal reciters as part of the paraphernalia and the anusandhanam officer, or head of the Iyal reciters was paid one panam. Thus Rayasam Ramachandra Dikshitar of Kadaladi and Ramabhattar ayyan of Chandragiri (IV. 59 and IV. 61 dated 26-12-1535) paid one panam to anusandhnam in connection with their ubhayams in their garden mantapams during the Summer festival and a portion of the donor's share was distributed among the Iyal reciters. One Ellappapillai (IV. 67; 23-3-1536) paid one panam for anusandhanam during his Brahmotsavam ubhayam. One Ramanuja dasar (obviously a Sattada Srivaishnava and disciple of Kandur Appaiyangar) in connection with his ubkhayams on similar occasions IV.69; 16-3-1536) not only made no payment for anusandhanam out also distributed three iddali out of thirteen which was the donor's share of prasadams to the Nattu Srivaishnava Iyal reciters and another share to the Sattada Srivaishnavas. From IV. 77 15-12-1536 it is seen that Vada Tiruvenkata jiyar was cultivating flower garden which belonged to one Perunkondai (Penukonda) Virappannan, son of Lepakshi Nandi-Lakki Setti and received portion of the donor's share of prasadam for that work; that Periya Koyil kelvi jiyar got another share and so on. In this race the Iyal reciters got nothing.

There are more than a dozen principal officers under the Emperor Achyutaraya Maharaya who made large endowments for the celebration of ubhayams on numerous festival occasions such as the nine Brahmotsavams and the 25 days of the Adhyayanotsavams (including the one for Udaiyavar). In no instance was a portion of the donor's share of the prasadams distributed among the Iyal reciters.

One Koyil kelvi Tiruvenkata jiyar of the Perarulalan nandavanam made an endowment (V. 137, 8-11-1539) for celebrating Tiruppallandu and Nedumarkadimai sirappu during the Adhyayanotsavam in Tirumala. Even he did not distribute the donor's share among the Iyal reciters. There are also other notable instances where no portion of the donor's share was distributed among Iyal reciters.

A perusal of the endowments made in Vol. V. of the TTD Inscriptions shows that whenever the Utsava Murti was taken out to a flower garden or similar place payment was made for anusandhanam as was done for the other services. Wherever Vedaparayanam and Prabandham were recited the payment was 2 panams, but where Prabandham alone was requisitioned one panam was paid. The distribution of a portion of the donor's share of the prasadams offered to the Deity was a matter which the donor decided according to his discretion. In some cases the distribution was made among all Sri Vaishnavas, in some to Nattu Sri Vaishnavas only and in some to the Iyal reciters only. There seems to have been no hard and fast rule in the matter. The Anusandhanam seems to have been generally paid for; but who the recipient was is not mentioned in any case. It probably was not one of the Koyil kelvi jiyars. If one of the two jiyars was the recipient the fact would have been stated since both were members of the committee of Sthanattar and commanded influence.

In V. 2. (27-1-1542) which provided for the celebration of the annual birth star of Sri Ramanuja in Tirumala, anusandhanam was paid one panam. The donor being one of the Koyil kelvi jiyars, Vedaparayanam was obviously not paid for . A portion of the donor's share of the prasadams was distributed among all Srivaishnvas and other portions were given to Anandam pillai jiyar, Koyil kandadai Anan, kartar of the Alagiyamanavalan matham etc.

Anandampillai Appayyangar, one of the acharyapurushas of the temple who made an endowment (V. 7; 1-9-1543) in connection with the 11th day of the Adhyayanotsavam (Kanninun Siruttambu Sirappu) distributed one prasadam and one appam out of thirteen which was the donor's share of the offered prasadams in Tirumala and Tirupati amiong the Nattu Srivaishnavas who recited the Iyal Prabandham. Matla Varadaraya made an endowment (V. 11; 5-1-1544) for ubhayams during Brahmotsavam in Tirumala, also for Hunting and Vannimaram festivals. From out of the donor's share of the prasadam the Nattu Srivaishnavas reciting Iyal Prabandham were given one appam out of thirteen which was the donor's share. But payment was not made for anusandhanam.

So also Sevvu Setti (V. 12; 11-5-1544) whose endowment was in connection with festivals when the Utsava Murti was taken to different mantapams far away from the Tirumalai temple gave two vadai out of thirteen which was the donor's share for distribution among the Nattu Srivaishnavas while the major share was given away to Kumara Tattayyangar and Tirumalai Appayyangar. Nothing was set apart exclusively for the Iyal reciters. Anantalvan Kuppayyan (V. 15; 1545 A.D.) made an endowment in connection with Sri Ramanuja's Adhyayanotsavam including Nurrandadi and Tanniramudu festival. He was himself the recipient of the donor's share and there was no distribution made of the prasadams to Iyal reciters. One Katla Murti Nayakkar (V. 19; 7-8-1544) made a large endowment for food offerings in connection with his ubhayams during the Ani Brahmotsavam in Tirumala. The donor's share of the prasadams was distributed freely to all devotees - Srivaishnavas getting of a portion of the better varieties. There was a payment of 2 panams for anusandhanam which would mean that the Vedas and Prabandham were both remunerated.

One Vangapuram Narayana Setti, a merchant of Tirupati and disciple of Anandam pillai Ayyangar made a large endowment (V. 25; 19-10-1544) for celebration of Damararohana Vasantotsavam festival for Sri Govindaraja, Koyil alvar Tirumanjanam etc. Among the payments for special services rendered by the temple staff there was 5 panams for recitation of the Vedas, one panam for Tiruvaymoli and one panam for anusandhanam (the last mentioned would refer only to the Prabandham recitation). The major portion of the donor's share of the prasadams and paniyarams was distributed among prominent men like Kumara was a small portion i.e., two panyarams out of 13 which was donors' share to be distributed among Nattu Sri Vaishnavas and desantaris. But the Iyal reciters did not receive special attention.

One Ramanuja Timmayyan (V. 26; 22-10-1544) whose endowment was in connection with the Adhyayanotsavam in Tirumala did not distribute any portion of the donor's share among Iyal reciters nor even to Srivaishnavas in general. The donor's share was divided between the donor and his flower gardener.

Aravidu Bukkaraja aliya Ramaraja made an endowment in connection with the Mukkoti Dvadasi festival in Tirumala and in Tirupati (V. 29; 19-1-1545). The temple servants who had to do extra work were paid therefor. But Prabandham recital does not appear to have been made. There was no payment for anusandhanam nor was any portion of the food offerings given to Prabandham reciters.

Sri Tallapakkam Periya Tirumalai Ayyangar made an endowment (V. 34; 19-3-1545) for celebrating the Sattumurai festival of Sri Nammalvar's Adhyayanotsavam in Alvar Tirtham, Tirupati. Payment was made to all the temple servants for the extra labour involved. The Iyal reciters do not find a place nor the anusandhanam. The donor received the entire quantity of prasadams due to him. He made another endowment V. 47.A. (1545 A.D.) for celebrating a Vanabhojanam (garden party to the Deity). Large quantities of food offering were made. All the temple servants were given extra remuneration. There was a payment of 2 panams for anusandhanam which would mean tht Vedic and Prabandham recitation were both paid for. The omission of this payment in two previous endowments of his was remedied by its inclusion in this endowment. Thus Anusandhanam was fully recognised by Tirumalai Ayyangar although there was some delay or hesitation in the matter. There was however no distribution of food offerings to Iyal reciters.

Kandadai Srirangachariar, son of Bhavanacharya, made an endowment to commemorate the birth nakshatrams of his forebears and his own and the annual birth star of Sri Ramanuja and also in connection with the car festival in Tirumala during Brahmotsavam (V. 48; 5-7-1545). There would have been Prabandham recital on these days. There was no distribution of food offerings to Iyal reciters as such but two dosais per padi were distributed to Nattu Srivaishnavas. There was no payment made for anusandhanam.

Araviti Bukkaraja Ramaraja Tirumalarajayyan disciple of the above Kandadai Srirangachari instituted a new festival called Pallavotsavam on a grand scale (V. 51; 7-7-1545). There was provision made for Vedic recitation at a cost of 15 panams; Tiruvaymoli at 4 panams among other items. Anusandhanam was paid one panam. The donor's share of the prasadams was given away entirely to his acharya.

One (Potlapati) Timmarajayyan (V. 53; 15-2-1545) made a large endowment for food offerings in connection with several festivals. Although the major part was given away for special services the food offerings made in connection with the singing of Tiruppalli eluchchi during the Margali month were distributed freely to all devotees, and not exclusively to Sri Vaishnavas. There was no payment for anusandahanam.

Udayagiri Devaraja Bhattar (V. 66; 25-3-1546) made a large endowment for celebration of certain festivals for Sri Venkatesvaraswami and Sri Govindarajaswami in Tirupati. Payment was made to all the members of the temple establishment for extra work done in that connection. There was no payment for anusandhanam nor was Prabandham recited in Vithalesvaraswami temple. All the prasadams offered on the days of the Brahmotsavam were distributed freely to all devotees. So also donor's share of the offered prasadams to the devotees in connection with the installation of Sri Lakshminarayana Perumal in Alvar Tirtham (V. 68; 20-6-1546). There was no payment for anusandhanam. In connection with the celebration of the Vaivahikotsavam of Sri Venkatesa instituted by Tallapakkam Tiruvenkatanathar, son of Tirumalai ayyangar (V. 71; 17-7-1546), several special services were paid for among which 'anusandhanam 2 panams' is one; again in connection with Hunting festival one panam for anusandhanam was paid.

Araviti Timmarajayyan, son of Timmaraja in his endowment (V. 78; 21-9-1546) for food offerings to be made on several occasions has included one iddali padi per day on all the 120 Brahmotsavam festival days for Tiruvaymoli-sattu when the Utsava murti arrives at the main entrance on Vahanam presumably after the street procession. It was also the occasion when the Tiruvaymoli was first recited in Tirumala and food offering made in that connection (Vol. I. 107; 26-1-1360). Perhaps the old endowment made by one Chedirayan was defunct and Timmarajayyan renewed it. That part of the inscription which would show how the prasadam was distributed is covered by a mantapam. Tiruvenkata Bhayakkara Ayya Bhattar built a mantapam in front of his house in Tirumala called Tirumolippadi (V. 83; 1-11-1546) mantapam where the Utsava Murti would be accommodated and Tirumoli sung after parivattam was tied to his head on payment of fees. The dosaippadi offered on this occasion was distributed freely to all as was the old usage. One panam was paid for anusandhanam. Sevvu Nayakkar (V. 86; 13-1-1547) paid one panam for anusandhanam in connection with the Hunting festival of Periya Raghunatha in Tirupati. There was no distribution of food offering to Iyal reciters.

In connection with the Hunting festival celebrated for Vithalesvarapperumal in Tirupati by the Prasadakkarar Mahamedangal (V. 88; 6-2-1547) payment was made for all other services. Anusandhanam was omitted and there does not appear to have been Iyal recital. Udayagiri Devaraja Bhattar does not appear to have encouraged Prabandham recital. For it is found that in his endowment (V. 89; 6-3-1547 and V. 90; 12-5-1547) making provision for payment to every kind of service for daily worship of Sri Vithalesvaraperumal Prabandham recital has not found place. For daily Vedaparayanam 1 Rekhai pon and 2 panams were paid per month. But in his endowment (V. 91; of 1547) for celebrating certain festivals for Sri Venkatesvara, Sri Govindaraja, Sri Achyuta perumal etc., he provided that three prasadams out of every taligai offered to the Deity should be distributed to the Iyal reciters as per the ancient usage. It is thus learnt from the above working that Iyal recital in festival processions had become a usage and also distribution of a certain portion of the food offerings to the reciters an established usage.

Sottai Ettur Tirumalai Nambi Srinivasa ayyangar, son of Kumara Tattayyangar (acharyapurusha) endowed a large village yielding an annual income of 2000 Rekhai Pon called Periya Ekkalur for the celebration of a number of festivals when food offerings were made (V. 92; 3-6-1547). Phalotsavam was a new festival instituted by him in Tirumala. In this connection Vedaparayanam was paid 5 panams and anusandhanam 2 panams. For the Tanniramudu festival in Tirumala anusandhanam was paid 2 panams. In connection with the newly instituted Brahmotsavam for Sri Govindarajasvami in Tirupati in the Tamil month of Masi Anusandhanam was paid 4 panams. It is learnt from the details given of this endowment that during Brahmotsavams when Sri Govindarajasvami arrives in front of Sri Ramanuja's shrine Iyal recital had become an ancient usage. In the festival processions Tirumoli was recited and food offering therefor made. It is learnt from this endowment that it was the practice (presumably of Kumara Tattayyangar and his sons only) to distribute all the offered prasadams freely to all those who were present on such occasions. This privilege of distributing the entire quantity of food offerings freely to all the pilgrims was enjoyed only by Kumara Tattayyangar and his son Srinivasa Tattayyangar. The Sthanattar and the servants of the Devasthanams allowed this procedure out of their free will. The practice of taking over the prasadams to the Akasaganga on the occasion of the Tanniramudu festival the transport charges being borne by the temple and of distributing them freely to all including the Sthanattar and other employees, was started in 1491 (Vide II. 95; 27-6-1491) in connection with the endowment made by Pasindi Venkatattur aivar when the Tiruvenkata Mahatmyam compiled by him was first read in the temple. From Srinivasa Ayyangar's endowment it is seen that the entire quantity offered by him to the Deity was taken over to Akasaganga and distributed freely. Thus a practice commenced in 1491 A.D., became an ancient usage in 1547, that is within 56 years. The hearing of the Prabandham of the Alvars which was commenced in Udaiyavar Emperumanar's shrine in Tirupati in 1475 (II. 63) extended to the Tirumalai Udaiyavar shrine and became a common feature in 1476 (II. 68). In inscription II. 95; 27-6-1491 the Adhyayanotsavam of Tiruvengadamudaiyan is distinctly mentioned. That the Utsavamurti was hearing every night the recital of the Prabandham of the alvars is mentioned in V. 92 of 1547 as an ancient usage. The payment for anusandhanam whenever a festival procession was held had also become an ancient usage. We saw that Tallapakkam Tirumalai Ayyangar made good his past neglect. An endowment for the Sahasra namarchana festival for Sri Venkatesa in Tirumala newly instituted by one Surappa Nayakkar (V. 127; 10-5-1551) shows that Iyal recital was held in Sri Ramanuja's shrine and food offerings were made to Sri Venkatesa in that connection as an ancient usage. There was also a payment of 3 panams for anusandhanam. An endowment V. 141; 25-5-1553 made by Araviti Kondaraja for the celebration of the Adhyayanotsavam of Sri Nammalvar enshrined by him in the temple he built in G. Mada Street, Tirupati (which was in direct competition with the Alvar Tirtham temple) shows that payment was made for anusandhanam.

We next pass on to the period which followed the battle of Talikota in 1565 when the Vijayanagar Empire received a rude shock from which it did not recover, although it struggled on for about a century more. There were fewer endowments to the Tirumalai temple during this period. Such as were made were mostly by Srivaishnavas many of whom were in the king's service.

The payment made to the anusandhanam officer during festivals having street procession and journeys to mantapams was continued even after the battle of Talikota. From two inscriptions VI. (3) and VI. (4) both dated 16th January 1583, the donor for the former being a resident of Vijayanagaram City and for the latter a native of Kunravardhana Kottam in Jayankonda sola mandalam, it is seen that anusandhanam was paid one panam as in the case of the other service holders of the temple.

The next inscription VI. 5; dated 25th September 1583 furnishes more interesting information. The endowment was made by Srimad veda marga pratishtapanacharya Ubhaya Vedantacharya Kumara Tatacharyar Ayyan son of Ayyavayyangar and grandson of Tolappacharyar of Sathamarshana gotra apasthamba sutra and yajus sakha during the reign of Srirangadeva Maharayar. He was not an acharyapurusha of the Tirumalai Tirupati temple. This is the first time in our inscription that the title Ubhaya Vedantacharya is prefixed to a person's name. It shows that being a lineal discendant of Pillan he had perfect claim to do so. His endowment provided for the celebration of a Brahmotsavam in Tirumala in the Tamil month Arpasi, Pulugukkappu Tirumanjanam on Friday falling within the festival period, the Uriyadi festival and for the reading of the Kaisika Puranam in Tirumala by himself and his descendants. Another interesting piece of information is that Tirumoli was sung during the Brahmotsavam and seven iddalipadi were offered to the Deity in that connection. It also refers to the ancient practice of distributing 21 iddali padi freely to all Srivaishnavas in the shrine of Sri Bhashyakar (Ramanuja) during that period. There was also the ancient practice of the free distribution of prasadams (cooked food) in that shrine to all Sri Vaishnavas on the 12 days of the Brahmotsavam. There are other ancient practices also referred to therein. The necessity for making specific mention of these in the inscription might have been due to the fear or suspicion that as a consequence of political changes they may be discontinued on the plea that they might be new innovations. There was also payment of one panam for anusandhanam, small though the amount may appear.

One Venkamarasa Reddiar of Avilala (near Tirupati) made an endowment (VI. 6; 18-10-1584) for a festival for Sri Govindaraja in his garden mantapam and in that connection one panam was paid to anusandhanam. But no portion of the donor's share of prasadams was distributed either to Sri Vaishnavas or to Iyal reciters. One Avasaram Chennappar, resident of Nasilikkur village endowed (VI. 7; 22-4-1586) for certain Vidayarri festivals during Brahmotsavams in Tirumala. Although payment was made for the service rendered by other temple servants nothing was paid for anusandhanam nor was any food distributed.

There is an endowment VI. 9 dated 14th July 1592 made by one Periya Timmappa Nayakkar, resident of Vijayanagaram. There is a sub-endowment in this by one Meykkotti Timmappa Nayakkar. The principal festival for which the endowment was made is the Adhyayanotsavam of Sri Ramanuja in Tirupati for twelve days. An interesting ancient practice is referred to here. On the 12th (or last) day of the festival when Sri Govindaraja with His consorts and also Sri Ramanuja arrive at the temple gate-way the accounts of the temple relating to Tiruvengadamudaiyan would be read out. The village of Pundamalli (near Madras) was the endowed village mainly for the purpose of celebrating Sri Ramanuja's Adhyayanotsavam in Tirupati for 12 days. The major part of the prasadams offered to the Deity was distributed freely to all devotees. The Iyal reciters were singled out for on all special favours. Anusandhanam was paid 1 panam occasions when procession took place.

Koyil kelvi Annan Ramanuja jiyar made an endowment (VI. 10; 16-1-1594) of the village of Devarayapalli (income 150 R.P.) for celebrating the Chitra Paurnami festival in Tirumala in the Van Sathakopan matham. This perhaps indicates that there was not even till 1594 any sectarian differences between the Koyil kelvi jiyars and the Van Sathakopan mutt jiyar. There were also other ubhayams celebrated in his own garden mantapam in Tirumala such as Uriyadi festival, Sri Jayanti festival, Vidayarri festival and others in Tirupati. There were other festivals endowed for by sub-donors (Madabhushi Appayyangar, Kuppayyangar and Tiruvenkatayyan). Anna Ramanuja jiyar did not make payment for anusandhanam but the sub-donors did so. From this we may draw the inference that the Koyil kelvi jiyar was himself the anusandhanam officer. The wording of the inscription does not show clearly how the food offerings were distributed. The Iyal reciters are not mentioned in the inscriptions, but all Sri Vaishnavas are mentioned.

In inscription VI. 11; 13-3-1594 being an endowment by an agriculturist Dharasi Narayanar Reddi for celebrating a number of Visesha diwasams in Tirupati payment of one panam was made for anusandhanam. The Iyal reciters are not mentioned; at any rate the inscription is incomplete in the concluding portion. Inscription VI. 12; 19-4-1596 (Emperor was Venkatapati Devaraya Maharayar) gives details of an endowment by Silambidaiyar Setti of Ramapuram. He built a shrine for Sri Varadarajaswami and Tirukkachchi Nambi in Tirupati and instituted festivals wherein Sri Govindarajaswami was also associated. There was no payment for anusandhanam nor is Iyal sattu mentioned. There was payment made for extra service rendered by the members of the Temple establishment. The more interesting portion of it is the one which mentions one Koyil kelvi Van Sathakopan Alagiya manavala Ramanuja jiyar as a sub-donor for the Chitra paurami festival of Sri Govindaraja. The name occurs in two places, in one as donor and in the other as beneficiary of prasadams. Both descriptions refer to the same jiyar. It is seen form this that a jiyar of the Van Sathakopan mutt or a jiyar who bore the name Van Sathakopa Alagiya Manavala Ramanuja was the sub- donor. There was no sub-sectarian import in the name. There was no payment for anusandhanam nor was food distributed to Iyal reciters. The jiyar took the donors' share himself.

The next inscription VI. 14; 31-10-1606 being endowment for offering daily five Sarkaraippongal (Sweetened pongal) taligai was made by Hanumayyar Annangar son of Lakkappa Nayakkar, commander of the Vijayanagar forces stationed on Malyavanta Hills. The inscription mentions that the distribution of a portion of the offered prasadams freely to all devotees in front of Sri Ramanuja's Shrine in Tirumala was an ancient practice and that in this case two out of the five taligais were so distributed. It is not possible to trace from previous inscriptions how such distribution made on some occasions grew to be an ancient usage (Tonmaiyaga).

From a lengthy inscription (VI. No. 18 dated 4-11-1614) during Venkatapatideva Maharayar's reign of an endowment by one Nottakkar, Venkatayyan, it is seen that a mantapam in front of the gopura vasal was known as the Tiruvaymoli Mantapam and that on every day of the 10 Brahmotsavams Tiruvaymoli was recited there and 132 Dadhyodanam taligais were made in all. On the day of the Vasantotsavam during the Chittirai Brahmotsavam anusandhanam was paid two panams. Iyal reciters are not mentioned as receiving any special treatment. But there was free distribution of a certain quantity of the offered prasadams excluding the quantity of 44 sandhi offerings which old but then defunct endowments had provided for.

Inscription VI. 19; 4-11-1616 also gives details of an endowment by Mahamandalesvara Chinna Timma-rajayyan for celebration of some festivals in additon to the old ones by the re-excavation of certain irrigation channels so as to increase the yield from the temple lands served by them. The services covered by the prior endowments had to be carried out before the new ones were executed. The old endowments are referred to by the epithet, ancient. The old endowments which were benefitting the reciters of the Prabandham reserved 21 iddali padi in Tirumala and Tirupati during the Tiruvadhyayanam festival. "Twenty one iddali padi to be distributed among Sri Vaishnavas who take part in (Anusandhikkum) Tiruvadhyayanams in Tirumala and Tirupati". There was no payment of money of anusandhanam officer.

Similarly, Nottakkara Narayanan, (VI. 20; 25-7-1627) excavated irrigation channels in certain villages of Kudavur nadu and increased the yield. The old services were given precedence not only in the quantity which had to be, as an old usage, distributed freely to pilgrims. There was no payment for anusandhanam or distribution of food to Iyal reciters exclusively. There was free distribution to all devotees. This inscription was made during the reign of Sri Vira Rama Ravu deva Maharayar. The next endowment (VI. 21; 29-9-1631) made in the reign of his successor Sri Vira Kumara Venkatapatiraya deva Maharayar (Venkata II) was by one Ramachandrayyan. This also consisted in renewing the irrigation channel in Vadirajapuram in Kudavur nadu so as to increase the yield and make old endowments workable. There is provision for observing all old commitments in the distribution of the food offerings to pilgrims. There is no reference to anusandhanam nor to Iyal reciters. The next inscription (VI. 22; 2-1-1636) also in the reign of Venkata II, of an endowment made by Sri Prativadi Bhayankaram Annangarachariar son of Alagarayyangar and grand son of Venganacharya is of interest from the Prabandham point of view. He installed a new Deity, Lakshmi Narayana Perumal, and also Periya alvar in Tirupati and instituted Adhyayanotsavam in that connection. There were also festivals celebrated for Sri Govindarajaswami and for Sri Andal. A portion of the offered food was distributed to pilgrims and a portion to local Sri Vaishnavas. But Iyal reciters as such were not singled out nor was anusandhanam paid for. This endowment by an acharyapurusha of the Tirumala - Tirupati temples made in 1636 is a pointer to the hold which Iyal recitations and the anusandhanam officer failed to have on men who had a stake in the customs and usages of the temple during those days.

The next one happens to be the last inscription in the Tamil language and script composed by the accountants called Tiruninraur-udaiyar and the old Sthanattar (though reduced in numbers). It was made as if in the reign of Virapratapa Srirangadeva Maharaya by some...Ayyan (whose name is missing in the inscription but who was a Brahmin of Kundanala village in Uravakonda Seema, on 15th June 1638 (VI. 23). The only point of interest to us is that during the ubhayams in Tirumala on the 4th day of each of the eleven Brahmotsavams in his garden mantapam anusandhanam was paid 1/16 panam and during the ubhayams in Tirupati to celebrate the asterism of his birth Mulam the payment for anusandhanam was 1 panam. There was no distribution of food offerings to the Iyal reciters.

The last inscription with which we are concerned is VI. 24; 19-3-1684. This inscription was discussed at some length in Chapter XXII. p.p. 885 to 889. The details of the distribution of the food offering in Tirumala called Avasaram (sandhi Tirupponakam) therein made show a complete departure from the old practice. The Sthanattar had disappeared long before 1684, possibly in 1646 or thereabouts when Mir Jamla captured the country for the Muslim king of Golkonda. Those members of the staff who were actually doing work in the temple got each a share. The dosai padi was distributed as below. Singamurai 4 Dosais, Panimurai 6, Pedda jiyyangar 1, Chinna jiyyangar 1, Sthanalavaru 4, Kanganippan 1, Desantris (pilgrims)1, 4 (name missing) Padikavali 2, Uttara Parapatyam 1, Adhyapakas 2, Sundry 1, Viniyogam or free distribution 19, Vithavana (Vittavan Vilukkadu) 1. A similar scale of distribution is shown in the case of prasadams.

The term Adhyapaka appears for the first time and its plural Adhyapakulaku denotes that more than one got a share. It is a Sanskrit word used to denote a person who is competent to teach the Vedas to others (Adhyapaka is equivalent to Veda bodhaka). It was not used in any of the previous inscriptions as a name for a Prabandham reciter. The only possible explanation for the adoption of this new name is that after the complete conquest of the country and the temple by Mir Jamla about 1646 A.D., all the endowed villages of the temple were taken away by him and that the daily services in the temple had to be carried on with the help of endowments of the kind shown in this inscription made by devotees. There was no land endowment. But gold ornament was entrusted to a private trustee who invested the sale proceeds of the jewel and from the interest which it earned provided for the conduct of the service. The old anusandhanam officers who were perhaps by usage receiving a porition of the prasadam and some cash during ubhayams were deprived of their earning. When a Maharashtra military officer like Ramachandra Dabirsa made an endowment it would have been difficult to make him realise that the recitation of the Tamil Prabandham by an anusandhanam officer was an essential part of the liturgy of the temple. A great pandit who could recite well the Vedas and teach others also has always been known as an Adhyapaka. So the Sri Vaishnavas of the day would have represented the reciter of the Veda and the Prabandham as two Adhyapakas and so got for both a portion of the food offering. This word has in the centuries after 1684 come to denote exclusively the Prabandham reciter and we therefore now call the Veda reciter Vedaparayanika and the Prabandham reciter Adhyapaka. As an analogy the change in the import of the term Emperumanadiyar from a devotee of Vishnu to a vestal virgin therein may be noted.

The distribution made in 1684 by Sri Ramachandra Dabirsa was not however the last word on the subject. In subsequent periods there were alterations therefrom which deprived the Adhyapakas of a share in the daily kattala. When free distribution is made in asthanam they appear to have received a share.

The continued and persistent efforts of the Sri Vaishnavas to establish a right for the recitation of the Prabandham and for a share in the offered Prasadams resulted in making the recital tolerated and even considered a very desirable factor in the liturgy of the temple. It was optional on the part of the donors to recognise or ignore distribution of their share of prasadams for the Prabandham. The efforts to obtain recognition for the anusandhanam office did not also succeed fully. We have seen that Prativadi Bhayankaram Annangarachariar an acharya purusha of the temple in 1636 did not recognise the Prabandham recital and the anusandhanam in the festivals which his endowment provided for.

But usage was asserting itself in favour of Prabandham recital on festival occasions, but not as a part of the daily liturgy of the temple. The Iyal sattu which in 1360 A.D. was conducted in front of the main-gate way of the temple in Tirumala gradually came to be done at the Balipitham inside the temple. There were also recitals held in front of Sri Ramanuja's shrine and in the presence of the Utsava Murti. But there does not appear to have been any instance of a recital having been held in the Garbhagriham in front of the Mula Beram. Nor was there a daily Sattumurai in the wake of the daily puja. These innovations were perhaps made during the Muslim and the British rule. But we cannot be dogmatic. The terms Vadagalai and Tengalai; Patram and Vali Tirunamam of either variety are nowhere mentioned in the inscriptions. Rivalry between the resident jiyars and siyers in Tirumala and Tirupati for the anusandhanam office is indicated. The Sthanattar seem to have taken a neutral attitude in the matter. It was purely a matter for settlement by Sri Vaishnavas without distinction of caste. During the Muslim rule by the Nawab of Arcot and in the early years of the British rule it would have been an easy matter for Sri Vaishnavas to establish new conventions, since no member of the ruling class set foot on the Tirumalai Hill. They were interested in getting the maximum possible annual income from the renter who was a Sri Vaishnava.

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