This inscription is dated during the reign of Vīrapratāpa-Devarāya-mahārāja (of Vijayanagara) and in the Viśvāvasu year, which was current after the expiration of the Śaka year 1347. It refers to a question of the sacred law (dharma) of the Brāhmaṇas, which was settled by the Brāhmaṇas of the kingdom of Paḍaivīḍu, among whom Karṇāṭa, Tamiṛ, Telugu and Lāṭa Brāhmaṇas are mentioned. Their representatives signed an agreement to the effect, that henceforth marriages among their families had only to be concluded by kanyādāna, i.e., that the father had to give his daughter to the bridegroom gratuitously. Both the father who accepted money, and the bridegroom who paid money for the bride, should be subject to punishment by the king and to excommunication from their caste. This practice was evidently adopted on the authority of the canonical works on sacred law, which condemn in strong terms the payment of money for the bride, and use the term āsura-vivāha for a marriage thus concluded. The four forms of marriage permitted to Brāhmaṇas are mere varieties of the marriage by kanyādāna.

To the end of the inscription a large number of signatures of Brāhmaṇas are attached. This part of the original is obliterated to such an extent that a satisfactory transcript cannot be given. In some cases, the places where the single Brāhmaṇas came from, are registered. As the identification of these localities might be useful for fixing the extent of the kingdom of Paḍaivīḍu, I subjoin those which may be read with certainty: Kaḷañjiyam, Kamalapādam, Marudam, Maṅgalam, Araiyapāḍi, Kaṇṇamaṅgalam,This village is situated in the Ārṇi Jāgīr, about half-way between Ārṇi and Vellore; it is spelt “Kunnamangalam” in the official List of Indian Post Offices, Calcutta, 1886. A[ga]tterippaṭṭu, Enādapāḍi. Two other inscriptions mention GuḍiyātamHead-quarters of a tālluqa of the North Arcot District. and VallamIn the Vandavāśi Tālluqa of the same district. as belonging to the kingdom of PaḍavīḍuInd. Ant., Vol. XIII, p. 132. Paḍavīḍu-rājya occurs also in two inscriptions published by Dr. Oppert (Madras Journal for 1881, pp. 251 and 257); Paṭavīṭa-rājya in a grant of Śaka 1460, the Vilambin year, from Śrīperumbudūr (Sewell's Lists, Vol. II, p. 266), for the original of which I am indebted to Mr. J. Lee Warner, the Collector of Chingleput. or Paḍaveḍu.Sewell's Lists of Antiquities, Vol. I, p. 170. The kingdom of Paḍaivīḍu (Paḍaivīṭṭu rājyam) was called after the town of Paḍaivīḍu, now Paḍaveḍu in the Polūr Tālluqa of the North Arcot District.Ibid., p. 169. According to two Vijayanagara inscriptions, it formed a district of Toṇḍai-maṇḍalam.The Paḍaveḍu inscription No. 81 mentions Toṇḍai-maṇḍalattu Paḍaivīṭṭu rājyam. According to the Koṇḍyāta grant (Ind. Ant., Vol. XIII, p. 132) the Paḍavīḍu-mahārājya belonged to the Jayaṅkoṇḍa-Toṇḍamaṇḍala. The name Paḍaivīḍu means “an encampment” and seems to owe its origin to a temporary camp of some king, around which a city arose in course of time.Thus the present residence of the Sindhia at the foot of the Gwalior Fort still bears the name of Lashkar, i.e., “camp.”