It was formerly known as Bempur, Veppur, and Behur, and served as a significant administrative center, playing a vital role in the evolution of Bengaluru to a modern global metropolis.

Constructed during the reign of the Western Gangas around 900 CE, this temple houses numerous inscriptions and hero stones, offering valuable insights into the region's history and culture.

The inscription also mentions the practice of kālaṃkaḻci (foot-washing ritual), performed by Nagatara as an act of devotion, and records various donations to temples, indicating the community's active involvement in religious life.

The inscription that mentions twelve villages under the administration of Begur (Bempuru) points to the existence of a network of settlements in the region, indicating an early form of urban organization.

Additionally, the mention of specific locations like Tumbepadi (possibly present-day Tumbadi in Tumkur district) and Saraki (still bearing the same name today) provides valuable geographical context and helps in understanding the historical landscape of the region.

This period marked the rule of the Western Ganga Dynasty in the region, with Begur, serving as a vital administrative center under a powerful chieftain named Nagatara.

He administered Bempur during the reign of the Western Ganga Dynasty in the 10th century CE and is mentioned in at least ten inscriptions found in Begur and other parts of Bengaluru.

The inscription mentions that Nagatara made donations to the temple in the form of tax revenues and lands, referred to as Khandugas, a unit of measurement for area.

This act emphasizes the hierarchical nature of the Ganga administration, where the king ruled over vast territories through loyal chieftains like Nagatara, who governed specific regions.

The battle at Tumbepadi suggests a complex interplay of alliances and rivalries among the chieftains under Western Ganga rule, which likely played a significant role in shaping the political landscape of the region.

The inscription lists these villages, including Bempuru (today's Begur), Tovaguru (Togur), Puvinapullimangala (Hulimangala), Kutanidunalluru, Nalluru, Komarangundu, Iggaluru, Dugmonelmalli, Galanjavagilu, Saraki, Elkunte, Paravuru, and Kudale (Kudlu).

When, a spotless moon in the sky the Ganga-kula praised in all the world, the self-chosen lord of the Lakshmi of sovereignty over the earth decorated at her waist with a zone of the wide circle of the waters of the ocean, his greatness adorned with the ornament of these and a host of countless virtues, Srimad Ereyaparasa, having made all his enemies powerless, was ruling the Gangavadi Ninety-six Thousand under the shadow of one umbrella, on ordering Nagatara along with his feudatories and the army to Ayyapa-Deva in order to fight against Bira Mahendra, fighting in tumbĕpādi when the battle was losing ground, going close up among the elephants, he slew and died.

Those are as follows, bĕṃpūru, tŏvagūru, pūvinapullimaṅgala kūtaniḍunallūru, nallūru, kŏmaraṅgundu, iggalūru, dugmŏnĕlmalli, gaḻaṃjavā, gaḻaṃjavāgilu, sāṟaki, ĕḻkuṇṭĕ, paravūru, kūḍalĕ.

R Narasimhachar, who discovered the inscription, emphasized its importance in debunking the then-popular story connecting the origin of Bengaluru's name to a Hoysala king, Ballala.

The transliteration in both Kannada and IAST has been published in Epigraphia Carnatica; however, in the Mythic Society's recent re-reading, only the last three lines have been fully documented, as the inscription is damaged.

The topmost portion features the hero seated on a stool within a beautifully canopied structure, being attended by apsaras who hold chamaras (flywhisks), symbols of honor and reverence.

[21] It reads as follows, "Be it well, For the god Nagaresvara, Behura Challandi-Setti's son Gaudu-Sonnappa gave vessels (namely) — a tray, a tripod, a bowl for the wave-offering of perfume and incense, and a conch-shell."

[30] It reads as follows, "srimat-parama-gambhira-syad-vadamogha-lanchhanam | jiyat trailokya-nathasya sasanam Jina-sasanam || svasti Saka-varusha 1349 neya Parabhava-samvatsaradalu sri-Mula-sanghada Desiya-ganada Kondakundauvayada Pustuka-gachchhadi srimatu Pra........siddhanti-devara shishyarappa srimachchhubhachandra-siddhanti-devara gudda Chakkimayyaua Nagiya Kariyappa-danda-nayakar appa danda Morasu-nadalvandekadi Kaliyur-agrahara kotta sarva-badha-pariharavagi Chokkimayya Jinalayam chandradityarullannaka salvantagi......dharmamanadasuvantagi (usual imprecatory phrases) srima...............ndanayaka Chokkimayya.............radu nilisidanu kalu ......

(On the date specified), of the sri-Mula-sangha, Desiya-gana, Kondakundanvaya and Pustuka-gachha, Prasiddhanti-deva's disciple Subhachandra-siddhanti-deva's lay.disciple Chakkimayya's (son) Nagiya Kariyappa-dandanayaka when ruling Morasu-nad, made a grant (effaced) for the Kaliyur agrahara, that the Chokkiimayya Jinalaya might continue as long as sun and moon.

[30] It reads as follows, ".........purva-pakshattu Dutiyaiyum S'evva .. kkilamai nal Vallaja-Siyarena engal nayanar Tirunagisvaram-u........l tamappanar Sembandai-siyarkku naDr-aga Sittirai-ttiru-nal elundarula amudupadi sattuppadi ullitta sevaikka......kke vittom idarku-ttappuna-van Gangai-kkaraiyir-kuraypasuvai-kkonran pavatte povan sri-Mahesvara-rakshai."

[8] It reads as follows, (On the date specified), for the benefit of my father Sembandai-jiyar, I, Vallala-jiyar, made a grant for the god Tirunigesaramudaiyar to provide for offerings of rice, sandal and other requirements, and for a procession during the festival in the month of Sittirai.

[30] It reads as follows, "Svasti sri Rajaraja-Karkkata-maharaja Sokkanayanena Tirunagesvaram-udaiya Mahadevarkku Orriyavanapalli nanjai punjai narppal-ellaiyum devark........." The text was published in the Epigraphia Carnatica.

devadanam aga vittu ainnura-pon ner-madil-iduvittu i-kkoyilukku Era-battan magan Periyandan ana Narpattennayira-battanukku madapattiyam kaniy-aga ssada....kudattom inda dhanmam irikkuvan Gengai-karaiyil kurar-pasu-konran pavam-padu-van sri-Mahe........" The text was published in the Epigraphia Carnatica.

[27] It reads as follows, ".......gapakkam-udaiyan magan Alagiyar elunda.. livitta Tiruvidi-nachchiyaruni Avudai........yum elundarulivittar Puvadara,- ril Vilakkavayiran itta dipa-pattiram idai padinettu."

[21] It reads as follows, "pakkam-udaiyan's son Alagiyar set up (the image of) a goddess to be taken out in procession in the streets......Vilakkavayiran gave a lamp-stand weighing eighteen."

It records the donation of offerings of rice for the god Kadikandiyaduram-udaiya-nayanarku of the Begur Panchalingeshwara temple by a Kulottunga Sola Tagadadirayar Mara Sika Devar.

[27] It reads as follows, "svasti sri sarvabhuma-chakravattiga| sri-Posala-vira-Ramanata-Devarku 'yandu 40 vadu Adi-mada-mudal svasti sri Kulottunga-Sola Tagadadirayar Marasika-devarrena udaiyar Kadikandiyasuram-udaiva-nayanarku mun-nalil tiruppadimarr-illadapadiyale nam tiruppadimarru sellumpadikku nam-udaiya urgalil S'ikkanpajliy-eriyile kandaga-viraiyum Vettapajliy-eriyile kandaga-viraiyum Velluriy-eriyile iru-kandaga-viraiyum Idaiyiuril Munnilakuttaiyil kandagamum Tamaraikuttaiyil kanda-gamum aga viraiy-aru-kandagamum sandra-aditta-varai sella idukku vignam-panniavar Gamgai-karaiyil kural-pasuvai konra papattai.

[21] It reads as follows, "In the 40th year of the reign of the universal emperor sri-Posala-vira-Ramanadadevar, Aa there had been no provision made formerly for offerings of rice for the god Kadikandiyasuram-udaiya-nayanar, to provide for offerings of rice for the god, I, Kulottunga-Sola-Tagadadirayar Mara-Sika-devar, granted (from the date specified), to continue for as long as the moon and the sun exist, certain quantities (specified) of paddy from lands situated in different villages (named), (Usual final imprecatory sentence)."

[27] It reads as follows, "........parikalam kalum tanni-vattil nal diipa-dipa mani sangu sri-Mahesvara-rakshai i-dharmam...... " The text was published in the Epigraphia Carnatica.

[32] It reads as follows, ".....Setti Raya-putra....na-siddhanta-bha......vara sishyar Kumaranandi-bhattara.....Kamapura Bida-kandada Madambapattana.....bhimukhagaliyar kramadinda viharisuttu...." The text was published in the Epigraphia Carnatica.