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Temple inscriptions in Karnataka, India From Wikipedia, the free encyclopedia
Malleshwaram is a North-Western locality of Bengaluru and one of the oldest planned layouts of the city. It is also home to valuable historical inscriptions that contribute to the rich epigraphic heritage of Bengaluru, a city with over 175 documented inscription stones. While Malleshwaram was developed on modern lines as a new residential locality in 1898 following a plague epidemic,[1][2] evidence suggests the village of Mallapura (Malleshwaram) existed much earlier. A Kannada inscription dated to 1669 CE records the donation of the village of Medaraninganahalli to the Mallapura Mallikarjuna temple by the Maratha king, Ekoji I (half-brother of Maratha ruler Shivaji).[3]
The name Mallapura is derived from two words: "Male" or "Malai," meaning "hill," and "Pura," meaning "town." This literally translates to "town on the hill." The name Mallapura has since evolved into Malleshwara-Malleshwaram over the years.
Two inscriptions have been documented in Malleshwaram: the aforementioned inscription by Ekoji I and the Jakkarayana Kere inscription documented in Epigraphia Carnatica Volume 9.[4]
In the early official correspondence, the area is spelled variously by officials and residents as Malleswaram, Mallesvarum, Malleswara, Mallesvaram and Malleshwarim. This article uses a commonly used spelling today, Malleshwaram[5]
The Malleshwaram inscriptions, particularly the 1669 CE inscription of Ekoji I, hold significant historical and cultural value for understanding the development of Malleshwaram and the broader context of Bengaluru's past. These inscriptions provide valuable insights into:
The Malleshwaram inscriptions, along with other inscription stones found in Bengaluru, serve as crucial historical records that contribute to a deeper understanding of the city's rich and complex past. They offer a tangible link to previous eras, allowing us to trace the evolution of the region and appreciate the continuity of cultural and social practices across centuries.
| Malleshwaram 1669 CE Ekoji's Mallapura Mallikarjuna temple Donation inscription | |
|---|---|
 Digital image obtained by 3D scanning of the Malleshwaram 1669 CE Ekoji's Mallapura Mallikarjuna temple donation inscription | |
| Material | Stone |
| Height | 115 cm (45 in) |
| Width | 392 cm (154 in) |
| Writing | Kannada script of the time |
| Created | 25-Nov-1669 |
| Discovered | 1928 |
| Discovered by | R Narasimhachar and team of the Mysore State Archaelogy Department |
| Present location | 13.004779°N 77.57157°E |
| Language | Kannada language of the time |
| https://mythicsociety.github.io/AksharaBhandara/#/learn/Shasanagalu?id=115035 | |
The Maratha presence in Bengaluru predates Ekoji I. His father, Shahaji, a prominent Maratha general serving the Bijapur Sultanate, was granted Bengaluru as a jagir (land grant).[6] Shahaji used Bengaluru as his base for many years, and even Chhatrapati Shivaji Maharaj, the founder of the Maratha Empire, spent some of his early years in the city with his mother, Jijabai.[7][8] After Shahaji's death in 1664, his jagir was divided between his sons. Shivaji inherited the western portion and consolidated the Maratha territories there, while Ekoji I, also known as Venkoji, inherited the southern jagir, including Bengaluru and Thanjavur.[9] Although they were half-brothers, Ekoji and Shivaji had different mothers and grew up largely in separate spheres of influence. While Shivaji focused on building an independent Maratha kingdom in the western Deccan, Ekoji consolidated his power in the south. Despite their geographical distance and differing political ambitions, they maintained contact and even exchanged letters. However, their relationship was complex and at times marked by rivalry, particularly concerning the division of their father's territories and resources.[10] Although Ekoji eventually established his capital in Thanjavur, Bengaluru remained under Maratha control. This inscription from 1669 CE provides evidence of the Maratha administration and their engagement in the region.
A Kannada inscription dated to 1669 CE records the donation of Medaraninganahalli village to the Mallapura Mallikarjuna Temple by Ekoji, a Maratha king (half-brother of Shivaji). This donation was made at the request of the people of "bĕṃgulura mahanāḍu", a verbatim reference to the name "Bengaluru". This suggests that the earlier name of Malleshwaram was Mallapura. The inscription also includes a Shapashaya, a concluding imprecatory verse common in inscriptions, which warns against violating the terms of the grant. It states that anyone who disregards the donation will face severe consequences, including rebirth as a donkey, crow, or Chandala. The inscription emphasizes that all classes of society—Brahmanas, Kshatriyas, Vaishyas, and Shudras—must honor the donation. Those who dishonor it will suffer a fate similar to those who commit the grave sin of killing a cow in Kashi. The inscription also warns Muslims that they will incur the same sin as one who consumes pork in Mecca if they violate the grant. Notably, this is the earliest inscription in the Bengaluru region that references Islam and its adherents.
The inscription states that tax revenue from Medaraningahalli would be diverted to the temple instead of being collected by the king's revenue officers.[11] The inscription was a royal edict that served as an "authorization permit" for the diversion of tax revenue.
The inscription is engraved on a slab of stone measuring 115 centimeters in height and 392 centimeters in width. The individual characters are approximately 8.3 centimeters tall, 6.5 centimeters wide, and 0.45 centimeters deep. The inscription consists of 7 lines containing a total of 155 characters. In addition to the text, the inscription features symbolic engravings, including depictions of the sun, the moon, and a linga. The sun and moon are frequently found in Bengaluru inscriptions, particularly those recording donations or land grants.[12] Their presence often signifies the intended permanence and enduring nature of the grant, invoking the celestial bodies' constancy as a metaphor for eternal validity.[13] By including these symbols, the inscription effectively declares that the grant is to remain valid as long as the sun and moon endure. The presence of the linga, a symbol of the Hindu deity Shiva, adds another layer of meaning to the inscription. The linga represents a dedication to Shiva, an invocation of divine blessing upon the grant, or at times an assertion of authority by individuals associated with Shaivism.
The inscription was first documented by B. L. Rice in the Epigraphia Carnatica Vol. 9, Supplement, published in 1928.[4] The inscription itself gives the date as "saumya saṃvatsarada mārgaśira śuddha lū," which corresponds to Monday, November 25th, 1669 CE. The inscription's preservation and documentation in Epigraphia Carnatica have proven invaluable for understanding the history of Malleshwaram and the broader context of Maratha rule in Bengaluru during the 17th century.
The inscription consists of 7 lines. Below is a transliteration of the text in Kannada and IAST, along with an English translation. Digital images of the inscription and its individual characters, along with a summary and other information, are available through the AksharaBhandara Software.
| Line | Kannada | IAST | English Translation |
|---|---|---|---|
| 1 | ಸೌಮ್ಯ ಸಂವತ್ಸರದ ಮಾರ್ಗಶಿರ ಶುದ್ಧಲೂ | saumya saṃvatsarada mārgaśira śuddha lū | In the Saumya year, on the auspicious day of Margashira |
| 2 | ಶ್ರೀಮತು ಮಲ್ಲಪುರದ ಮಲ್ಲಿಕಾರ್ಜುನ ದೇವರ ದೇವಮಾನ್ಯಕ್ಕೆ ಯೆಕೋಜಿರಾಯನ ಬೆಂಗಳೂರ | śrīmatu mallapurada mallikārjuna devara devamānyakkĕ yĕkojirāyana bĕṃgaḷūra | The honorable Ekojiraya of Bengaluru, for the divine service of the revered Mallikarjuna of Mallapura, |
| 3 | ಮಹನಾಡು ಕೇಳಲಿಕಾಗಿ ಮೆದರನಿಂಗನಹಳಿಯ ಧರ್ಮಕ್ಕೆ ಕೊಟ್ಟನು ಕೋಟಿ ಚಂದ್ರಸೂರ್ಯರು | mahanāḍu keḷalikāgi mĕdaraninganahaḷiya dharmakkĕ koṭṭanu koṭi candrasūryaru | at the request of the people of Bengaluru, grants the village of Medaraninganahalli as a charitable offering, for as long as the sun and moon exist. |
| 4 | ಉಳಕಾಲಉ ಧರ್ಮಕ್ಕೆ ಕೊಟನು ಯೀ ಧರ್ಮಕ್ಕೆ ವಕ್ರ ಮಾಡಿದವರು ಕತ್ತಿಯ ಕಾಗಿಯ ಚಂಡಾಲರ ಜಲ್ಮ | ulakālaü dharmakkĕ koṭanu yī dharmakkĕ vakra māḍidavaru kattiya kāgiya caṃḍālara jalma | This charitable grant is made for perpetuity. Those who obstruct this charity will be reborn as donkeys, crows, or Chandalas. |
| 5 | ದಲಿ ಹುಟ್ಟುವರು | dali huṭṭuvaru | (They will be born into these low forms). |
| 6 | ಮುಸಾಲಮಾನರಾದವರು ಮಕೆಯಲಿ ಹಂದಿ ತಿಂದ ಬ್ರಾಹ್ಮಣ ಚೆತ್ರಿ ವೈಶ್ಯ ಸೂದ್ರ ಕಾಸಿಯಲಿ ಗೋವ | musālamānarādavaru makĕyali handi tinda brāhmaṇa cĕtri vaiśya sūdra kāsiyali gova | Muslims who dishonor this (grant) will bear the same sin as one who consumes pork in Mecca. Brahmanas, Kshatriyas, Vaishyas, and Shudras, in Kashi, who kill a cow |
| 7 | ಕೊಂದ ಪಾಪಕ್ಕೆ ಹೋಗುವ | konda pāpakke hoguva | will incur the same sin. |
The 1669 CE inscription of Ekoji I at the Kadu Mallikarjuna temple in Malleshwaram has undergone physical conservation efforts. During the construction of the room housing the boulder inscription and subsequent repainting work, careless workmen had allowed cement and paint to splatter onto the stone, obscuring much of the inscription. In March 2021, this inscription, which was covered in cement patches, underwent a careful cleaning and restoration process. This work was undertaken pro bono by conservation architect Yashaswini Sharma and Mr. Nilesh M Thakkar, Director of Jeernodhar Conservators, a heritage conservation firm, in collaboration with Inscription Stones of Bengaluru, a citizen-led initiative dedicated to protecting and promoting Bengaluru's historical inscriptions. The restoration was completed in a few days in March 2021, thanks to the efforts of Yashaswini Sharma, Nilesh Thakkar, and Rakshith Shivaram, who arranged for access, food and water for the workers.[14]
Following the physical restoration in 2021, the inscription was digitally conserved by the Mythic Society's Bengaluru Inscriptions 3D Digital Conservation Project. This project uses 3D scanning technology to create digital replicas of inscriptions, ensuring their preservation and accessibility even if the physical inscription is damaged or lost. The digital conservation of the Ekoji I inscription was completed in April 2021, following the removal of the cement splatter.[15]
The inscription records the donation of the village of Medaraninganahalli. However, this village no longer exists, as its lands were acquired for the construction of the Indian Institute of Science (IISc) campus.[16] An 1854 map of Bengaluru indicates that Medaraninganahalli would have spanned the eastern part of the IISc campus, the staff colony of CPRI, and the area beyond New BEL Road into CPRI.
The name "Medaraninganahalli" is derived from three Kannada words:
The Medara community is found in various parts of Karnataka, Telangana, and Tamil Nadu, particularly in the Shivamogga and Mysuru districts. They are skilled artisans who traditionally craft mats, baskets, ladders, and storage containers from bamboo.[18] They would have gathered bamboo from nearby forests to create these essential items.
The disappearance of Medaraninganahalli serves as a reminder of the constant evolution of landscapes and the impact of urbanization on traditional communities and settlements.
Malleshwaram is also home to another inscription, known as the Jakkarayanakere inscription. This undated Kannada inscription is unfortunately incomplete, making it difficult to deduce its full meaning and context. However, the surviving text suggests it may record a donation or grant.
The inscription mentions "Yalahanka Naad," a historical administrative division corresponding to present-day Yelahanka in North Bengaluru. This provides valuable geographical context for the inscription.
It was first documented in Epigraphia Carnatica Volume 9, where it is noted that the inscription was found in Jakkarayanakere, an area around the Krishna Flour Mill in Sampige Road, Malleshwaram.[4] Unfortunately, the current location and physical condition of the inscription are unknown.
The following is a transliteration of the surviving text, as published in Epigraphia Carnatica.
| Line Number | Kannada | IAST |
|---|---|---|
| 1 | ಶ್ರೀಮತುವಿಕಾರಿಸ | śrīmatuvikārisa |
| 2 | Oವತ್ಸರದಜೇಷ್ಟಬ ೧ | O vatsarada jēṣṭha ba 1 |
| 3 | ಸೋಯಾಲಹಂಕನಾಡ | sōyālahankanāḍa |
| 4 | ಪ್ರಜಾ . . . . . . | prajā . . . . . . |
| 5 | ಗೌಡುತನದಮುಂ | gauḍutanadamuṃ |
| 6 | ವೀರ . . .ಬಮ | vīra . . .bama |
| 7 | ಚಾಕಲಕನಲುಸಂಗ | cākalakanalusaṅga |
| 8 | ನಕೊಡಗಿಮಾನ್ಯಂಮ | nakoḍagimānyamma |
| 9 | ಡಿಯಿ. . .ಲುಸು | ḍiyi . . .lusu |
| 10 | ಡು ಬೆಂಡ್ಯರ | ḍu beṇḍyara |
| 11 | ಯಾವ . ತಮ್ಮನಾ | yāva . tammanā |
| 12 | ಆಚಾರಿಕಾಮುಂಜಕ । | ācārikāmuṃjaka |
| 13 | ಚನಪಾಂಡ . . . | canapāṇḍa . . . |
Despite its incomplete nature, the Jakkarayanakere inscription provides a glimpse into the historical landscape of Malleshwaram and raises intriguing questions about the activities and individuals mentioned in the text. Further research and potentially the rediscovery of the complete inscription could shed more light on this piece of Bengaluru's history.
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