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No. 28]
TWO INSCRIPTIONS OF KAMPANA FROM MADAM
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Sambuvariyas who were in power in the Tondaimandalam region comprising the present Chingleput, and North and South Arcot Districts. Our present inscriptions state how this was overcome by capturing the Sambuvariya alive. After the subjugation of this chief Kampana felt himself so secure in the Tamil country that in an inscription dated in Saka 1287 from Tiruppukkuli in the Chingleput District, he is stated to be ruling from his permanent throne' after taking possession of Rājagambhira-räjya. His inscriptions in the Tamil country are generally found from Saka 1280* to Saka 1296. Kampana is chiefly remembered in history for his services in checking the expansion of the Muhammadan rule in the south and for liquidating its power in the Tamil country. An inscription from Tirkkaļākkudio in the Ramnad District thus narrates his exploits : 'the times were Tulukkan (Muhammadan) times. Kampaņa-Udaiyar destroyed the Tulukkan, established orderly government throughout the country and appointed many chiefs (nāyakkanmar) for inspection and supervision in order that worship in all temples might be conducted regularly as of old. In this move to eliminate the threat to Hindu religion, Kampana must have received full local support which indirectly paved the way for the expansion of the Vijayanagara rule in the Tamil land without any serious opposition except that offered by the Sambuvarāya chief. The causes for the invasion and defeat of this chief are nowhere stated. Probably he wanted to free himself from the Vijayanagara power. The Sambuvarāyas ceased to count as a power after their subjugation by Kampaņa and even individual members of this family are not heard of thereafter as holding any important position in the state under the Vijayanagara rulers.
Of the persons mentioned in the present records, Sõmaya-Daņņāyaka was the chief minister (Mahā-pradhāni) of Kampaņa. He figures as pradhāni from about Saka 1274' and continued to serve under Harihara and Viruppana. He was so devoted to Kampana that he is said to have made provisions for worship in the temple at Sērkādu in the North Arcot District, for the continuity of the rule of this prince.20 Judging from the title Sangita-sāhityārnava and Gāna-params-mähe
18. I. I., Vol. VI, No. 454.
* No. 304 of 1919, dated in Vilambi (Saka 1280). There are, however, a few records dated Baka 1274, Nandana at Avür (No. 297 of 1919) and at Ulapadu (No. 172 of 1933-34).
• Kampana seems to have died in Saka 1296, since a record of this year makes provision for the recitation of the Veda daily in the temple at Tiruvannamalai as Sraddhängam for the merit of the deceased) Kampada (No. 573 of 1902; vide also No. 572 of 1902). Strangely enough there are two records of Kampana, dated beyond Saka 1298 : one from Brahmadēlam, dated in Raudri corresponding to Saka 1302 (No. 207 of 1921), and the other from Aragalur, dated in Saka 1297 (No. 431 of 1913).
An inscription from Srirangam (No. 55 of 1892) states that the images of god Ranganaths and of his two consorts Sridevi and Bhadovi were recovered from the Tulushkas (Muhammadans) during the reign of Kampada and restored to the temple at Srirangam by Goppaņārya, an officer of the king in Saka 1293. The temple of Polaligura-odaiyanår at Kappanor (Trichinopoly District) which had been converted into a mosque by the Twokkar We reconsecrated by Kampana in the course of his victorious campaign (No. 162 of 1936-37). The period of anarchy under Muhammadan rule in South India is stated as 40 years in a stone record from Innambar in the Tanjore district (No. 322 of 1927). Whatever might have been the exact period of this rule, people were anxious to get rid of it, because it was characterised by cruelty, loot and massacre. The devastation and rain caused in the country by the Muhammadan invasion is also referred to in inscriptions from Tiruvämáttur (South Aroot Dist.) No. 434 of 1903, Tirukkalar (Tanjore Dist.) No. 642 of 1902, Tirupputtür (Madura Dist.) Nos. 119 and 120 of 1908 and Tiruvorriyar (Chingleput Dist.) No. 203 of 1912.
* No. 64 of 1916.
In the expedition against Sambuvarāye, minister Gopaņārys and Saluva-Mangu, the ancestor of Bjuvs Narasimha took part (Sources of Vij. History, p. 29). It has been notioed above that Biluva-Mangu Asumed the title . Sambuvarāya-sthapanacharya' and an inscription from Villiyan or gives him also the titlo' Gaudara. guji' (No. 191 of 1936-37). The title Sambuvariya-sthấpanacharya'was assumed by later members of the Bluva family, namely Säluva Tirumalaidova-Mahärāja in Saka 1370, Prajāpati (wrong) (No. 448 of 1922) and Siluva Sangamadtva-Maharaja in Baka 1403 and 1408 (Nos. 593 and 594 of 1902), oven though the Bambuvarlyu had ceased to oxist as a ruling power by this time. No. 297 of 1919.
No. 221 of 1031-32. No. 61 of 1913 dated in Baka 1306.
10 No. 203 of 1921.
