Historical Perspectives of Memorial Stones in Karnataka – an Analysis *Dr.Thippeswamy.H
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Science, Technology and Development ISSN : 0950-0707 Historical Perspectives of Memorial Stones in Karnataka – An Analysis *Dr.Thippeswamy.H. Associate Professor of History, Dept of History and Archaeology, Vijayanagara Sri Krishnadevaraya University, Ballari. Abstract This paper attempts to study memorial stones with Historical perspectives that were erected in Karnataka to immortalise those who selflessly pledged their life for the protection of women, village men and property. Best of inscriptions found in Karnataka are Memorial Stones. They are very unique to Karnataka and the varieties in them are stupendous. And are found nowhere else in whole of Karnataka with such abundance. Some of them are also found outside the state, in territories which were part of dynasties of Karnataka. Here are some of the very unique and best memorial stones found in the state. Memorial inscriptions, engraved on memorials to the dead, are a major category of epigraphs in India. These memorials can be broadly categorised as hero stones, sati stones and memorials to those who died observing a religious vow. Principally in the third category, we have Jain memorials, nishidhis, to their monks and nuns as well as laity who died observing the vow of sallekhanaor sanyasana, which means a graduated fasting unto death. The practice of setting up hero stones to commemorate warriors who had died in battle is one that was probably connected to the funerary practices of the Megalithic period. Megalithic burials in earthenware jars or marked by menhirs, stone circles, dolmens, etc., are to be found in a large area of the peninsula and can be dated to the second half of the first millennium BCE. These practices are often mentioned in the poems of the Sangam anthologies. Given the stress on commemorating the fame of the warriors, the setting up of hero stones, while it connected to the funerary practices already existing in the society, also agreed well with the worldview of the poetic corpus. The Tolkappiyam mentions the setting up of the hero stones as a poetic theme and also describes it as a ceremony which involved the search for the appropriate stone, fixing an auspicious time, the ceremonial bathing and setting up of the stone, the celebration and feasting on the occasion, and praise and worship of the stone. The poems repeatedly mention the ‘writing’ of the name of the warrior. While detailed epigraphs might not have existed in this period, the name of the hero might have been inscribed and perhaps some representation of the heroic episode in which he met his end. Cattle raids are mentioned in one instance as the incident leading to the death of the warrior, and this continued in the early medieval period as well to be of frequent occurrence. The continuity between the practices of the Megalithic period and that of the later historic period can be seen in the fact that many of the hero stones were in the form of dolmens with three upright stones and a capstone with the inscription and figure of the hero on the rear stone facing the entrance. In a sense, this was a shrine dedicated to the memory of the hero. Volume IX Issue XII DECEMBER 2020 Page No : 388 Science, Technology and Development ISSN : 0950-0707 Key words: Kannada, Hero-stones, Hero-stones, Vedic literature, narrative , epic battle Introduction Memorial stones (ಸ್ಮಾ ರಕ�죆ಗ쳁) come under one of these groups and they provide ample information about the social and cultural practices of their period, giving us an inkling of the psychological attitudes and belief systems of people and communities. The stones are erected to honour an individual for his valour, loyalty, fidelity and sacrifice. In case of women, they may be installed to deify a woman who burns herself of the funereal pyre of her husband to accompany him to heaven or kills herself to protect her modesty. Some saints, both men and women, particularly those belonging to Jainism decide to renounce this world and seek the here after by performing a fast unto death. Even these monks have commemorative stones built to retain a record of their deeds. These stones are called respectively Hero Stones, (vIragallu) Masti Stones (mAstigallu) and Nisidige stones (nisidigekallu). These stones are usually a combination of written material and illustrative carvings in various proportions. The format varies dependent on the parameters of historical period, geographical region and the thematic material dealt with. They are usually made of granite, red sand stone, soap stone or crude stones again depending on the above parameters. Usually the language and the script are those that are in tune with Kannada prevalent during those times, of course with a generous mixture of Sanskrit. They are some times terse and to the point or elaborate and descriptive. More often than not they follow standard patterns which are handed over to them by the earlier writers and engravers. Hero stones in Karnataka have a long tradition starting from the tamaTakallu Inscription of 550 A.D. right up to kOnasAgara inscription of 1910 A.D. This honour is accorded to an individual who dies in harness while serving his king and master or in order to protect the honour of women who are being molested by enemies or while trying to protect the cattle wealth of a village or even those who die during a royal hunt. By and large, these heroes constitute individuals who are able to put society above the self. This was carried out of course within the context of an imperialistic or feudal set up. These were erected by the grateful king, community or the family. Some individuals will have taken an oath to sacrifice their lives in order to save their master’s life as and when the occasion demands. These individuals and the practice were called ‘garuDa’s (lenka) and ‘vELevALi’ respectively. The structures of hero stones have changed from time to time. However the sculptural details are usually more prominent than the wordings. Some of them depict the hero in combat with the enemies predominantly and the details about him will be tucked in somewhere. BEgUr Hero stone is known for giving a detailed description of a battle. Gradually the pattern was whittled down to three stages. In the Volume IX Issue XII DECEMBER 2020 Page No : 389 Science, Technology and Development ISSN : 0950-0707 first stage the hero is shown in combat, the next stage depicts his ascent to heaven graphically and divine damsels carry him to heaven in an airborne chariot. In the concluding phase he is shown relaxing in heaven, either worshipping a god or sitting in a meditative posture. Once in a while these stages are extended up to six or seven. The hero stones during the regime of Hoysala dynasty are carved beautifully and the words are found in the mid band of the stones. ‘Athakur Inscription’ documents a memorial of this kind being built for a dog named ‘kALi’. ‘Sati stones’ or ‘Mast stones’ constitute a different category. Here the woman has to perform either a ‘sahagamana’ or ‘anugamana’ voluntarily which involves burning herself on the funeral pyre. She was given the status of a ‘Maha Sati’ (mAsti) after this event and a stone was erected in order to commemorate the event. These stones are very simple and they do not even mention the name of the woman. They portray a woman in isolation or in the company of her husband. One of her hands will be raised in benediction and she will be holding a lemon in the other. mAsti stones are found in abundance particularly during the tenth and eleventh centuries. Some memorials depict just the right hand and nothing else. ‘dEkabbe’s Inscription’ is an instance. Once in a while these satis are deified and temples are built around their memorials. (mAstammana guDi). Over time, we find the memorial inscriptions growing more and more elaborate and lengthy, with the pontifical chain given, with eulogies of each major monk, whereas before only the monk or nun being commemorated was mentioned. Either their monastic or lay disciples usually set up the stone in their memory. This trend may be compared to the elaboration of other memorial stones over time. For instance, the manner in which the Bachahalli records commemorate more and more individuals dying with the king and also becomes more ornate both physically and textually. Literary works in Kannada from the tenth century onwards clearly express the obligations of the servant (bhritya) to the lord who nourished him. ‘Abhritya should sacrifice his wealth and life for his master and fight without accepting aid and without fear. If he can, he should fight to win; if not, he should put in his best effort and die fighting. Such is the duty of the servant. If he should slip away from the field without doing either, his honour would be tarnished.’ Thus Ranna’s Duryodhana defines the duties of the subordinate to his lord. Objective: This paper intends to memorial stones erected during ancient times in memory of a hero who martyred his life for a noble cause are called Hero Stones (Viragal in Kannada). Also the practice of erecting memorial stones based on historical perspectives for the deceased hero and connected rituals in the Kannada literature. Volume IX Issue XII DECEMBER 2020 Page No : 390 Science, Technology and Development ISSN : 0950-0707 Memorial stones Karnataka These memorial stones are classified accordingly to the content of their text and sculpture found on them. They are found with or without inscriptions. Explanation of diferent varieties of Memorial Stones (in Kannada). You can find detailed description of two of the most unique memorial stones found in Karnataka, that of Dekabbe and Begur Veeragallu in this document: Memorial Stones – Dekabbe and Begur Veeragallu Explained (in Kannada).