South Indian Inscriptions

EPIGRAPHIA INDICA

Another piece of historical information which was not known hitherto and which is offered for the first time by our epigraph is that Mahārāshṭra-maṇḍala was placed at this time under the governance of Mallika Kāmadīna.^[1] This Mahārāshṭra-maṇḍala seems to have comprised the erstwhile dominion of the Dēvagiri kings, as the latter is sometimes referred to as Mahraṭṭa.^[2] A subordinate officer of this Kāmadīna, Shōjā (i.e. Khōjā or Khvājā) Ahamada, was in charge of the small area around Kalyāṇa. Although included in Mahārāshṭra for the exigency of administration, Kalyāṇa must have been a Kannaḍa area as seen from the numerous Kannaḍa inscriptions from earlier centuries found there. This fact, curiously enough, is indicated by an allusion to Kārṇāṭa (i.e. of Karṇāṭa) occurring in the present inscription itself.

The charter under study incidentally offers confirmatory evidence in favour of a tumultuous event in the reign of Muhammad bin Tughluq, which looms large in the history of South India. This was the rebellion, in the second year of his reign, of his cousin Bahā-ud-dīn Gurshāsp, who held the fief of Sāgar, near Shorāpur,^[3] in the present Gulbarga District. The expression Bāhabadīnu-viparyaya occurring in line 8 of our inscription undoubtedly alludes to this episode. The region of Kalyāṇa which is not far away from Sāgar seems to have been affected by the disturbances following this revolt. What took place is not clearly stated in our record ; but it appears that the governor of Kalyāṇa had to leave his headquarters in this connection, probably for advice and aid from another officer of the Sultan, posted in the adjoining area. This officer seems to be one who is mentioned as Syāra Mallika^[4] in line 8 and Syara Sihādā in line 29.

It is stated in verse 1 that the temple of Madhukēśvara which became a victim of vandalism curing these disturbances was situated at Kalyāṇa itself. The magnanimous view taken by the Muslim governor of Kalyāṇa in respect of the reinstallation of the Hindu deity and the resumption of traditional worship therein, particularly at the time when the communal feelings ran so high, deserves high appreciation.

The following geographical names are mentioned in the epigraph : Mahārāshṭra-maṇḍala, Karṇāṭa and Kalyāṇa. The first of these has been discussed above. The reference to Karṇāṭa separately either as a territory or as its people is interesting, as this province under its distinct name generally does not find a place as an independent unit in the official records of the period. Kalyāṇa is of course still known by its old name.

TEXT^[5]

1 Siddham^[6] || Svasti śrī-Śakē 1248 Kshaya-saṁvatsarē ||^[7] Kārttik[ē]
2 śudi 15 Sōmē ||^[7] ady=ēha samasta-rājāvalī-māl-ālaṁ-

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^[1] He has been identified with Qivāmuddīn Qutlugh Khān. See A. R. Arch. Dept., Hyderabad, 1936-37, p. 43.
^[2] Elliot, History of India, etc., Vol. III, p. 236. There is evidence to show that during the later days of the Yādavas of Dēvagiri, the Mahārāshṭra country and Marāṭhī language came to prominence.
^[3] Cambridge History of India, op. cit., p. 140.
^[4] The original personal name may be Shēr.
^[5] From inked impressions.
^[6] Expressed by symbol.
^[7]The daṇḍas are unnecessary.