A team from the Archaeological Survey of India (ASI) has, for the first time, uncovered a clear and contextually significant reference to Halley’s Comet in Indian epigraphy. The discovery was made across various sites in Andhra Pradesh and Telangana and offers fresh insights into the intersection of science and governance in medieval South India.
The inscriptions, dating from the 2nd century CE to the late Vijayanagara period (1336–1646 CE), were found in regions including Srisailam, Palnadu, Chāḍa, and Kōdada. Composed in Prakrit, Sanskrit, and regional scripts such as Brāhmī, Nāgari, and Telugu, these records reflect the cultural, linguistic, and political evolution of southern India over more than a millennium.
Halley’s Comet and the Village of Siṁgāpura
Among the most remarkable finds is a 15th-century copper plate inscription from Srisailam, which references the appearance of a comet, identified as Halley’s Comet and the ensuing meteor shower in 1456 CE. Written in Sanskrit and Nāgari script during the reign of Vijayanagara king Mallikārjuna, the record documents royal efforts to counter what was perceived as a celestial omen.
The inscription reads, “Dhūmakētu mahōtpāta śāntyartham” and “Prakāśyāya mahōtpāta śāntyartham”, indicating that the king ordered rituals to mitigate the perceived disasters heralded by the comet’s appearance. As part of these efforts, the king granted the village of Siṁgāpura to a Vedic scholar, Liṁgaṇārya, to conduct śānti pūjas, rituals intended to neutralise ill effects.
“This is the first time we are seeing such a precise and contextually clear reference to Halley’s Comet in Indian epigraphy,” said K Munirathnam Reddy, Director (Epigraphy) at ASI. “It highlights the significant impact that celestial events had on royal decision-making and religious practices in medieval India.”
Halley’s Comet, named after British astronomer Edmond Halley, is the only known short-period comet visible to the naked eye and appears every 72 to 80 years. It was last seen in 1986 and is expected to return in 2061.
A Legend of Healing and Devotion
Another notable inscription, discovered in Jaḍapalli Thānḍa in Palnadu district and dated 1661 CE, details the consecration of a Dakṣiṇāmūrti idol by the Krishna River. Engraved in Sanskrit using Telugu script, the record also recounts a local legend in which King Prauḍadevarāya is said to have been cured of leprosy after bathing at Svētaśringagiri, a sacred site where the Krishna River flows northwards.
The inscription states, “Prauḍadevarāya kuṣṭha-rōga nivṛttiḥ… iti ākhyānaṁ praśastaṁ”, which translates to “the well-known legend of Prauḍadevarāya’s recovery from leprosy.” According to Munirathnam, such narratives offer insight into how spiritual belief and historical identity were often intertwined during this era.
“These inscriptions not only preserve local traditions and beliefs but also connect mythology with historical figures, painting a vivid picture of medieval life and devotion,” he said.
Rediscovering Telangana’s Ancient Past
In Telangana, two newly discovered inscriptions are enhancing the understanding of the region’s Buddhist and Chalukyan heritage.
A fragmented Brāhmī inscription found at Chāḍa in Bhuvanagiri district, dating to the 2nd century CE, carries the Prākṛit phrase “sacha(va)lōka hita sukhāya”, interpreted as “for the welfare and happiness of all worlds.” The partially preserved text appears to record the donation of a slab to a vihāra (Buddhist monastery), underscoring Chāḍa’s historical importance as a Buddhist site during the Sātavāhana period.
Meanwhile, in Kōdada, Suryapet district, a copper plate inscription from the Vengi Chālukya dynasty (circa 892–922 CE) was found in a Muslim graveyard. Attributed to King Bhīma I, the plates are written in Sanskrit using Telugu script. The plates bear the royal seal and the Varaha emblem. They record a grant of the village Chunugiyapuṇḍi for services at the Sakālēśvara temple in Kākartī, within the Koṇḍapalli region.
“These findings are crucial for reconstructing the historical and religious landscape of Telangana. They demonstrate how Buddhism and Shaivism both played significant roles in shaping the region’s spiritual heritage,” he said.
Together, these inscriptions serve as windows into the complex tapestry of South Indian history, where cosmic events, royal authority, and religious devotion were deeply interwoven. The discoveries not only affirm the scientific awareness of historical Indian societies but also offer a tangible link between myth, memory, and material culture.