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168 EPIGRAPHIA INDICA
[Vol. XXXII Another piece of historical information which was not known hitherto and whioh is offered for the first time by our epigraph is that Maharashtra-mandala was placed at this time under the governance of Mallika Kämadina. This Maharashtra-mandala seems to have comprised the erstwhile dominion of the Devagiri kings, as the latter is sometimes referred to as Mahratta. A subordinate officer of this Kāmadina, Shõjā (i.e. Khõjā or Khvājā) Ahamada, was in charge of the small area around Kalyāņa. Although included in Mahārāshțra for the exigency of administration, Kalyāņa must have been a Kannada area as seen from the numerous Kannada inscriptions from earlier centuries found there. This fact, curiously enough, is indicated by an allusion to Kārņāta (i.e. of Karņāta) 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 largo in the history of South India. This was the rebellion, in the second year of his reign, of his cousin Bahā-ud-din Gurshäsp, who held the fief of Ságar, near Shorāpur," in the present Gulbarga District. The expression Bāhabadīnu-viparyaya occurring in line 8 of our inscription undoubtedly alludes to this episode. The region of Kalyāņa which is not far away from Sāgar seems to have been affectod by the disturbances following this revolt. What took place is not clearly stated in our record; but it appears that the governor of Kalyāņa 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 Syārs Mallika in line 8 and Syara Sihādā in line 29.
It is stated in verse 1 that the temple of Madhukēsvara which became a victim of vandalism during these disturbances was situated at Kalyāna itself. The magnanimous view taken by the Muslim governor of Kalyāna 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: Mahārāshtra-mandala, Karṇāta and Kalyāņa. The first of these has been discussed above. The reference to Karņāța 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. Kalyāna is of course still known by its old name.
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1 Siddham || Svasti sri-sakā 1248 Kshaya-samvatsarā ||' Karttik[@]
3 budi 16 Somē l'ady=éha samasta-rājāvali-mal-alam
1 He has been identified with Qivāmuddin Qutlugh Khân. See A. R. Arch. Dept., Hyderabad, 1936-37,
P. 43.
Elliot, History of India, eto., Vol. III, p. 236. There is evidence to show that during the later days of the Yidavas of Dövagiri, the Maharashtra country and Marathi language came to prominonoe.
Cambridge History of India, op. cit., p. 140. The original personal name may be Sher. From inkod impressions. . Exproorod by symbol. The dandas are unnecessary.
