Names of two more disciples of Ramanuja appear in the inscriptions at Thondanur. One is Uttama Nambi whose name finds mention in the record of 1196 CE. This name also appears in 6000 Padi and his lineage was engaged in serving the Srirangam temple for generations.
Another disciple is Kulasekhara Dasar whose name is found in the inscription dated at 1223 CE[vi]. His name also appears in the Tamil chronicle called "Periya Thirumudi Adaivu" as a direct disciple of Ramanuja.
An inscription found at Melkote and dated at 1544 CE “mentions in unequivocal terms that in the Yatiraja matha at that place Ramanuja had resided”.[vii]
Sravana (Aadi in Tamil) is the 4th month and within the 3 preceding months, he was forced to move out of Srirangam. According to 6000 Padi he had an eventful time at Saligrama debating with the Jains and initiating many into Vaishnavism. He was stationed at Saligrama for a considerable time. This makes it possible to infer that he visited Nagamangala first, after he left Kollegal. and before reaching Saligrama.
The presence of a pillar called "Pandava kallu" in this place suggests a hidden and forgotten history of a visit of Pandavas during exile. Perhaps this feature attracted Ramanuja who was wandering in the same exile mode, to go over there and meditate on the Pandavas and his Inner God. The legend of Melkote that Krishna worshiped the God there adds legitimacy to Pandava Kallu as a monument of a true event in Panadavas' life.
Ramanuja's name is connected with the temple of Saumya Keshava Swamy at Nagamangala. Local legend says that he consecrated the Vijaya stambha of this temple. This is supportive of his earlier connection to this place revealed by the inscription.
The route of Ramanuja is drawn as a further proof of the reliability of the texts, particularly the 6000 Padi ,that was composed after gathering all inputs from Ramanuja’s Thondanur – Melkote stay by his immediate successors. This route is plotted by this writer taking the inputs from 6000 Padi and inserting Nagamangala also, supported by the inscription above.
“Masʿūd III was an enthusiastic warrior whose armies were active in India against the infidels. It seems that Masʿūd, like the rest of his dynasty, employed the spoils of war and the temple treasures of India to beautify his capital Ḡazna and to construct gardens and palaces (Bosworth, Later Ghaznavids, pp. 35, 87-89).”