ASI analysed 34 Sanskrit & Dravidian inscriptions: Gyanvapi survey report

The report says that “these inscriptions also use architectural terms such as temple and dipamolaka”. “This again indirectly helped in inferring this information to relate it with the famous Shiva temple,” reads the report. “Most of these inscriptions, which can be dated from 12th to 17th century, have been reused in the structure, suggesting that the earlier structures were destroyed and their parts were reused in construction/repair,” it says.

“Majority of the inscriptions are in damaged or worn-out condition and some are painted, hence illegible. Of the 34 inscriptions, only three are in good state of preservation. From a comprehensive analysis of the data collected from these inscriptions, it can be inferred that they were mainly engraved by pilgrims visiting the place spanning over three centuries (i.e. from 15th to 17th century CE).”

“From the information preserved in the inscriptions, four kinds of activities of pilgrims can be noticed: 1. To offer obeisance to the deity (five inscriptions); 2. To do some pious work, exact nature is not clear (three inscriptions); 3. To make provision for burning lamp (one inscription); 4. To burn a perpetual lamp (one inscription),” says the report.

The ASI has concluded that a temple “appears to have been destroyed in the 17th century, during the reign of Aurangzeb and part of it… modified and reused in the existing structure”. “Of the 32 inscriptions which were copied, only one gives date as Samvat 1669, which corresponds to January 1 (Friday), 1613 CE. All the other inscriptions can be dated on the basis of palaeography. Of the 34 inscriptions, one each can be dated to the 12th and 15th century CE, two to the 16th century CE and 30 inscriptions to 17th century CE,” the report states.

The report also says that the “inscriptions provide a mine of information on personal names”. “Total 14 personal names have been identified: Sajalla, Aryavati, Sumbhaji, Sonaji, Mallana-bhatlu, Narayana-bhatlu…” it reads. “Three names of deities — Janardhana, Rudra and Umesvara — are also mentioned,” it says.

The report also says that the term “Maha-muktimandapa” is mentioned in three inscriptions. “This is of great significance as it helps in establishing the existence of famous abode of Shiva, as mentioned in ancient texts,” it adds.

Providing details of the Arabic and Persian “inscription on a loose slab lying in the lower store room in the southern corridor” of the mosque, the report says, “…(it) was copied and compared with the previous records available with the ASI.”

The sandstone was 106 cm in length, 20 cm in thickness, and 50 cm in central width, it adds.

The text on the slab, the report says, has six lines with the lower two lines being mutilated/damaged “purposefully”, while the language is “Arabic and Persian”, the script is “Naskh and Nastalliq” and the prototype is “un-dynastic”. The dates for the inscription are “Sana Julus 20 of Alamgir (Mughal Emperor Aurangzeb = Regnal year 20 (AH 1087) = 1676-77 CE”.

As per the report, the translation of the text in the inscription is: “God is great; in the name of God (allah), most merciful and compassionate; I witness that there is no God but Allah who is one and alone; He is without partner and I witness that Muhammad is his slave and messanger…”

Under the “gist” of the inscription, the report reads, “The Arabic and Persian inscription comes from a loose slab and runs in six lines of which the last two have been mutilated purposefully. The inscription states that this mosque was constructed in the 20 regnal year of Aurangzeb Alamgir corresponding to 1676-77 CE and was repaired with verandah and other parts in 1207 hijri corresponding to 1792-93 CE.”

The report also says that the ASI’s Nagpur office “had copied this inscription in 1965-66” and that its estampage is “preserved in ASI records”.