Footprints of a Superhero - Kumara Kampanna

 Footprints of Kumara Kampanna around us

To have ancient temples in the neighbourhood is a blessing.

It is even more so, when we have temples with inscriptions bearing the names of Superheroes from the Pages of history.

 

The year was 1342 CE

From the records of Ibn Batuta, Chronicler of the 14^th century:

Ghiyathu -d-din was the then ruler of Madurai. His wife’s sister was married to Ibn Batuta.

*“He gives some interesting details of Ghiyathu -d-din’s doings which throw a lurid light upon the character of Muhammedan  rule in the South. 

While Ibn Batuta accompanied him, when he moved from the camp towards the capital, he happened to fall in with a number of idolators with their women and children in clearing a road through the forest. 

He made them carry a number of stakes sharpened at both ends, and when the morning broke, he divided these prisoners into four groups and led one party to each gate of the four entrances to the camp. 

The stakes that they carried were then driven into the ground at one end and the unfortunate wretches were impaled alive thereon.  Their wives and children had their throats cut and were left fastened to the posts.

Ibn Batuta exclaims in horror, ‘it was for this reason that God hastened the death of Ghiyathu -d-din’.

It is hardly necessary to add to this the blood curdling story, others from Ibn Batuta.” * *

 

Veera Kumara Kampanna Udaiyar

Kumara Kampanna, Son of Bukka Raya, one of the founders of the Vijayanagar empire, was the Mahamandaleswara , governing Mulbagal, an area comprising of Mysore, and Salem areas extending to South Arcot.

The fifty-year Sultanic rule in Madurai established by Ulugh Khan, was causing immense hardships to the native population. An attempt to liberate Srirangam by Hoysola King Veera Vallala Maharaja, ended in his murder in a most gruesome manner.

Veera Vallala III was a great devotee of Annamalaiyaar. To this day, his sacrifice is remembered as part of the temple tradition. Tiruvannamalaiyar himself performs the rituals of shraddham ceremony every year recalling that fateful day.

Kumara Kampanna was chosen by King Bukka Raya for this challenging endeavour.

His Generals were

Saluva Mangu,

Somappa Dandanayaka,

Vittappar of Anegondi, and

Gopannaarya.

His wife Ganga Devi accompanied him and had recorded the events and her observations in her book Madura Vijayam.

Kumara Kampanna passed by the holy city of Kanchi, and it is said Goddess Meenakshi had appeared in his dream describing the horrors people were subjected to, by the rulers of different religious belief systems. She had ordained him to undertake the campaign to liberate the land, establish Dharma and had blessed him.

He had to consolidate his forces for the Madurai campaign.

The Sambuvarayars

Sambuvarayars once the feudatories of the Cholas, after their dawnfall, were ruling the territory known as Rajagambheeram, an area comprising of Chengalpattu, North Arcot, parts of South Arcot. 

 Virinjipuram and Kanchi were their alternate capitals. Padaiveedu was their hill fortress.

They had provided a safe haven for people who faced persecution in the Madurai Sultanate.

The ruler Rajanarayana Sambuvaraya, wished for his territory to remain an independent kingdom.  But Kumara Kampanna considered consolidation of forces vital for defeating the Sultanate and was constrained to attack his kingdom.

Rajanarayana Sambuvaraya was defeated, but he could retain his territory as a feudatory of Kampanna.

Kumara Kampanna,  around 1371, successfully liberated Chidambaram, Sri Rangam and Madurai and many other holy places. Many temples, including these important ones had remained closed for over 50 years without the right to worship.

Temples being opened, with the sacred Murthies duly consecrated, is an important landmark in the history of the South. It was one of the prime reasons for Tamilnadu continuing to be the land of temples.

The Urchavar of SriRangam, Azhagiya Manavalapperumal, after great ordeals, safeguarded at Tirumala, was taken back to SriRangam by Gopanaarya, a general of Kumara Kampanna, with a brief stopover at Singavaram, near Senji.

Kumara Kampanna was then appointed the Mahaamandaleswara of Northern Tamilnadu then known as Rajagambeera Rajyam and Pandya Rajyam.  

 

Madambakkam

Dhenupuriswarar Temple

Era Vijayanagar - Kumara Kampanna Udayar Son of Bokkanna Udaiyar, founder of the Vijayanagar Empire

ARIE No 324/911

Gift of the village of Medanpakkam to the temple by  Vittappar, with the permission of the king. A number of Obligations and limitations have been imposed on the temple.

 Senkanmal

Senkanmaleeswarar Temple

Vijayanagara Era - Veera Kumara Kampanna Udaiyar,  Son of  Veera Bokkanna Udaiyar founder of the Vijayanagar empire

 ARIE No 226 / 1916 

“Registers a sarvamaanya grant of certain taxes by the king, for worship and repairs of the temple of Sengalmaaleesuramaiya Nayinar at Rajakesarinallur alias Taiyur in Ayiraveliparru of Amoor Kottam, Jayamkonda cholamandalam.

The order regarding the grant was issued by Somaya Dennaayaka in accordance with the written order of Rajanarayanan Sambuvaraiyar.”

Pattipulam

A slab set up in the village Pattipulam

Era of Veera Kumara Kampanna Udaiyar

 ARIE No 106 / 1933-34

Registers the Royal order remitting the taxes on the village Pattipulam in AayirvelipaRRu in favour of the temple of Mudisuramudaiya Nayanar at Kaalingaraayarur alias Taluvakkuzhaindaan nallur which was separated from Sirudavur, to provide for worship and repairs in the temple.

ARIE No 107 / 1933-34 Reverse of the same slab - Telugu version of the above inscription 106.

Why do we need to know about the Inscriptions?

Inscriptions had been made in the walls of the temples so that, we devotees imbibe the spirit of Altruism, Valour, Power. 

Inscriptions help us understand the workings of our ancient society better.  Bhakthi and Devotion upheld by our ancestors would help us uphold the Indic philosophy for our future generations.

 The successful management of All Three aspects of life – அறம், பொருள் & இன்பம் is the best formula for lasting happiness.

 

Ref

·       *Page 166 of South India and her Mohammaden Invaders by S Krishnaswamy Iyengar

·       ASI publications

 

 

 

 

Snippets on Soil and Livestock in the 1700s

 

Productivity of the Soil

Ullavur is a place close to the Chengalpattu - Kanchipuram Road.

River Paalaar taking a curve at the famed Thirumukoodal, flows towards the east to meet the sea at Pudupattinam, enriching agricultural lands on her way.

Situated a couple of kilometers on the left bank of Paalaar, a link road from Ullavur meets the highway about three kilometers from Thirumukoodal, towards Chengalpattu.

According to Tamil Palm leaf records of 1764, Ullavur had about

240 hectares of cultivated lands, of which

225 hectares were irrigated Nanjai lands &

15 hectares unirrigated Punjai lands.

It is astounding to see the 1764 Data on the Productivity of these lands

225 Hectares of Nanjai lands produced 1200 tonnes of Paddy

15 hectares of Punjai lands produced 50 tonnes of Varagu, Cholam and Kambu

The average productivity of Paddy had been nearly 6 tonnes per hectare.

According to Agricultural Statistics 2015, average productivity in India was about 2.4 tonnes per hectacre.

Government statistics classify, TN under high productivity of >2.5 tonnes / ha. As per 2022 statistics of the Govt of India, productivity of Rice in TN was about 3.04 tonnes / ha

This is after the green revolution and technological changes!

Households and People engaged in Agriculture

Number of households in 1764 as per records:

There had been just 83 households, in Ullavur of which

Just about 70 households were engaged in agriculture

The rest of the households were that of

2 Chetty Traders,

 a carpenter,

 a blacksmith,

a goldsmith,

a potter,

a cotton refiner,

an oilman,

a barber,

and a washerman.

The number of bullocks in Ullavur recorded at that time was 240.

Bullocks had worked as hard as humans in the production and transportation of foodgrains and together with the cows, cattle had given valuable manure to enrich the soil in the olden days.

Apart from the production of milk, which was by natural means, the huge contribution made by the cattle to keep the population well fed. Hence, this civilization continued to revere the animals as a mark of gratitude.

 

1759 CE – Cattle – A pawn in the hands of mercenaries

 A person known as Morari Rao, led a body of Mercenary Horsemen. For a payment of Rs.20000, this mercenary army was hired by the French and immediately, areas about 20 miles from Madras were ravaged and desolated by these hordes.

Thousands and thousands of cattle were swept away from one neighbourhood to be disposed in another for 2 or 3 annas each.

Their new owners could not retain them for long, for they were driven away again on a fresh incursion.

People soon began to find this out and refused to buy, on which they were ruthlessly put to sword and their villages burnt.

The survivors deserted their habitations and took refuge in rocks and jungles or in various forts.

The turbulent times of the 1600s and the 1700s were conducive neither for humans nor for their cattle.

 

The fate of Sheep

 The large European population, military and civil, caused a great demand for sheep, which it appears to have been the duty of the collectors to supply, at all events for the troops.

The scarcity of good animals, the inferiority of the breed, and fastidiousness of the authorities in their definition of what constituted “Table Sheep” compelled the ewes to be had in the breeding season in their plump condition.

The fertility of the lands, which requires to be maintained by folding sheep on them naturally suffered due to diminution in the flocks.

Collector Lionel Place tried to neutralize this drain by importation from the West. He was supported by the Government by advancing 10000 Pagodas for the encouragement of private enterprise in this direction and insisting on a monthly supply of sheep for stocking the Jaghire and for the consumption of the garrisons and cantonments, being furnished by the neighbouring Rajahs Kalahasti, Venkatagiri.

Agricultural productivity suffered as a result of lack of cohesion and thinking on the part of the native population.

The desire for immediate gain deprived the fields of necessary manure and the farm stock of the fodder required to be maintained in the hot months when the pasture is poor.

The inhabitants of the Jaghire themselves blinded by Greed and Poverty further contributed to the increasing impoverishment of the soil. Vratties or dried Cowdung Cakes used for fuel, and straw fetched a ready sale and handsome price in Madras. The temptation was too strong.

Despite the efforts of Mr Place, the fertility and prosperity of the district dropped and its cattle the most miserable to be seen anywhere in the Madras Presidency.

This pitiable condition that continued for long, called for drastic measures such as chemical fertilizers to save ourselves from disastrous situations.  

Our current dependence on urea and other fertilizers and the premium prices of Organically grown food making them out of the reach of the common citizens are all due to such short sightedness.

Similar is the situation of the native breed of cows being replaced by imported cow breeds and the premium prices of A2 milk.

Encroachment and reduction of common pasture lands have only taken us on a downward spiral. Abandonment and indiscriminate killing of cattle can be addressed when common pasture lands are rightfully restored. 

It is considered progressive to talk about healthy food options and equality today.

If the only we pause to learn about society our ancestors created and sustained for centuries, we cannot help but marvel and emulate them.

Our ancestors till the 1700s, practiced what is being preached now.

 

Ref 

Publications of the Centre for Policy Studies

British Publication The Chingleput Manual

Page 185 

Page 253 

Lighting the Temple Lamp

Tamasoma  Jyothir gamaya …..

Lead me from Darkness to Light  - Brihadaranyaka Upanishad

செவ்வி அரும்பின் பைங்கால்

பித்திகத்து

அவ்விதழ் அவிழ் பதம் கமழப் பொழுது

அறிந்து

இரும்புசெய் விளக்கின்

ஈர்த்திரிக் கொளீஇ

நெல்லும் மலரும்

தூஉய்க் கைதொழுது....... (நெடுநல்வாடை 40-43)

Beautiful women, in the evenings, when the fragrant flowers bloom, light iron lamps with wicks and oil, offer paddy and flowers and pray with folded hands….

    It is a tradition in this civilization to make a graceful transition from dusk to darkness, by lighting the lamp with devotion and prayers. It insists on adding something more than just lights to manage darkness.

Travelling through the towns and villages of Tamilnadu, in the evenings closer to sundown, one can see oil lamps being lit in temples, including the tiny ones, as we pass by, along with the electric lights.

Traditional homes have a built-in niche called Pirai close to the door, exclusively for lighting the lamps.

Apart from priests who serve in the temples, millions of people get themselves involved every day, in temples closer to their homes. It is due to such volunteers that this ancient beautiful tradition continues to survive.

Temple Lamps in Ancient Times

In the ancient times, donations were made in the form of land, cash, or cattle.  Ghee obtained from cattle was important in those days for lamps. Donation of cattle entrusted to families, in exchange of a measure of ghee every day served two purposes. It provided livelihood, contributed to the economy and kept the temples lighted.

Information from the Inscriptions

It had been customary to donate a herd of 96 Sheep, or 48 Cows or 16 Buffaloes for one Uzhakku measure of ghee per day to be given to the temple.

The herdsmen were obliged to maintain the same number of animals in the herd with the young animals replacing the old ones. This number of cattle was found to be sufficient for the maintenance of a family over a thousand years ago.

It was also customary to entrust the herds to persons residing elsewhere so that all the herds were not concentrated in a single place. The decision was taken after due consideration of sustainability, economics and distribution of livelihood.

Inscriptions of the Thanjai Periya Kovil

Four Inscriptions at the Thanjai Periya Koil (63,64,94,95) speak of the donation of cattle to the temple by Raja Raja Chola, his Queens, Officials of his government, people serving at the Palace and others.

The inscriptions also reveal the cost of cattle over a thousand years ago in the Chola empire. The prices have been –

For One Kaasu – 2 Sheep

For Two Kaasu – 1 Cow

For Three Kaasu – 1 Buffalo

In all, about 4000 sheep, 4000 cows and over a hundred buffaloes had been donated as per these inscriptions to the Thanjai Peruvudaiyar Temple.

The temples in the Thirupporur Taluk

Numerous inscriptions on the donation of Land, Cash and Cattle for lighting lamps since the Pallava times are seen in the temples around us. A look at some of them reveal an interesting picture of those times.

For a continuously burning lamp, regular herds of sheep or cows had been donated.

To burn the Sandhi Vilakku in the evening, 3 or 5 cows had been donated.

Inscriptions on the donation of land / cash are too numerous to be enlisted here but we can take a quick look at the donation of cattle in some of the surviving ancient temples around us.

Padur 

Era Pallava King Nandivarman II

A Slab in the Mettu Theru as seen in 1934-35, was ascribed to the period of Pallava King Nandi Varman III. It registers the gift of 96 sheep by the shepherds to the Vishnu Temple that existed here in the Pallava (AR No 8/1934-35)

Mambakkam 

Muruganedheswarar Temple - Era Raja Raja Chola I

During the 26th year of reign of Raja Raja Chola I, donation of sheep for lighting of lamp to Puliyur Kottathu Kaalvaai Naattu Mambakkam (AR No 19 / 1944-45)

Kaayaar

Aderiswara Temple

Era - Raja Raja Chola I

1.      Begins with the intro - thirumagal Pola…Registers the land of sale by the assembly of Kaayaar in Kumuli Nadu - Aamoor Kottam to senneelathulaan Maaran Singan who set apart the land for burning the perpetual lamp to the God Aaderideva.  AR No 440/1922

2.     Registers a gift of land by purchase for offerings, and for burning a lamp day and night to Kuttapperuman Adigal in the Aaderipidarar Temple by the resident of Vandalanjeri in Tenkarai naraiyur nadu (AR No 442/1922)

 

Kamalanarayana Perumal Temple

Stone near the image of Kamalanarayana Perumal Temple as seen in 1922

Era - Rajakesarivarman Rajadhiraja deva

3.     A Fragment had survived in 1922. – It Registers a gift of land for perpetual lamp for Urudaipperumal Thirumerralideva (AR No 442/1922)

 

Kilambakkam

Era – Raja Raja Chola I – Stone seen near the Chelliamman Kovil in 1934-35

        Donation of 45 sheep - one Aazhaakku ghee every day (AR No 32/1934-35)

 

Thiruvidanthai

Era Parthivendra Varman

Gift of 93 sheep for a lamp to the temple of Varahadeva at Tiruvidavandai by a resident of Talaisayanapuram alias Taiyur. (AR No 265/1911)

 

Thirukkachur

This bigger temple needed more lamps, so we find many inscriptions of which some are:

 Era of Kulothunga Chola Deva

1.      * (AR No 266/1909) Year around 1114-1115 CE.  It records a gift of a Nanda lamp, and 90 sheep to meet its expenses to the temple and the deity… by a certain Eyinangudi - Kilavan Nambi …. In Urrukkaattu Kottam in Jayankondachola Mandalam. It appears the sheep were left in charge of someone belonging to Manimangalam in Nedunkunra Nadu in Selumur Kottam. 

2.     * (AR No 269/1909) Contains the prashasthi of the king commencing with pugalmadhu vilanga and mentions his queen Bhuvanamuludhudaiyaal. It records, a gift of 90 sheep to provide ghee for nanda lamp for the temple of Tiruvaalakkoilaandaar of Thirukachur by Tiruvarangadevan alias Virudarajabhuyamkara Chola Vaniyan of Iruppakkalakkudi of Venkunra Kottam in Jayamkonda Chola Mandalam. It is stated that the 90 sheep were divided amongst three or four persons for maintenance, who had agreed to carry out perpetually the object of the gift. 

3.     * (AR No 275/1909) This inscription records a gift of 32 cows and a bull to provide daily one ulakku of ghee for burning a nanda lamp in the temple of Tiruvalakkoyiludaiyar at Tirukkachchur as occurring in No. 289 above, by one Kulottungasolak-Kannappan-Adinayan Panchanadivanan alias Rajaraja Nilagangaraiyan of Tiruchchuram in Kulottungasola-valanadu in Puliyur-kottam in Jayangonda solamandalam.  The cows and the bull were received by some Sivabrahmanas of the temple, who had agreed to burn the lamp perpetually.  

4.     * (AR No 43/1932-33) Era of RajaRaja III - Registers gift of 5 cows for lighting a twilight lamp in the temple by the temple watchman at Thirukkachchur in Sengunra Nadu, sub division of Kalathur Kottam, Jayamkonda Chola Mandalam 

5.     * (AR No 47/1932-33) Era - Pandya Kulasekhara Deva - Registers a gift of 32 cows for a perpetual lamp in the temple 

Madambakkam

Dhenupuriswarar Temple

Era – Sundara Pandya

1.      Records the acceptance of 17 cows and calves for supply of ghee for burning 6 sandhi lamps in the temple by the Bhattas of the temple. (AR No 192/1961-62)

Era – Vira Kumara Kampanna

2.     Gift of the village of Medanpakkam to the temple by a Vittappar, with the permission of the king. A number of Obligations and limitations have been imposed on the temple.(AR No 324/1911)

Vittappar was one of the able generals of Kumara Kampanna who liberated Tamilnadu from the oppressive Madurai Sultanate established by Ulugh Khan

Nookanpalaiyam – A Hamlet of Perumbakkam

Ruined Temple of Agastiswara, Era Vira Rajendra Chola

1.      Records a gift of 3 cows for the purpose of buring a Sandhi lamp in the temple of Tiruvagattiswaramudaiya Nayanar of Perumbakkam, Puliyur Kottam ( Kulothunga Chola valanadu ) Jayankonda Chola mandalam by Vallaikaappaan Somanathan Taluvakkulaindaan of the same village. The Sivabrahmana Bharadvaji Devakumar Bhattan Chindai Udaiyan Sadasiva Bhattan is stated to have taken charge of the gift of cows and agreed to burn the lamp. (AR No 207,208/1961-62)

2.    Records gift of 6 cows for burning 2 sandhi lamps in the same temple by the same donor of Ins 207 to the same recipient Devakumara Bhattan. Here the village of Perumbakkam is stated to be situated in Kalvay Nadu. (AR No 209/1961-62)

 

Vandalur

1.       On the Walls of the deserted Vishnu Temple, recorded in 1934-35, are inscriptions AR No 35-36 of Immadi Narasingha Raya of the Vijayanagar Era.

2.     It states that the temple of Tiruveerattanamudaiya Nayinaar was without worship. Kondaiya Nayinar, son of Nagama Nayaka of Kallur, who was administering Vandalur, situated in the territory of Baamu Nayaka, the dalavay of Swami Narasa Nayaka, made a fresh gift of 2000 kuli of land, for renewal of worship and burning of the lamp.

 Thiruvidaichuram / Thiruvadisoolam

Temple of Gnanapureeswarar /Idaichuranathar

1.     Era of Koperunchingan 1257 CE

Donation of three cows for a Sandhi Lamp (AR No 335/1908)

2.    Era of Vikrama Cholan

Donation of 12 sheep to Shepherd Nakkan Seerangan of Puliyur Kottam Pallavapuram. He agreed to supply 12 Naazhi Ghee per year (AR No 341 / 1908)

Thiruvanakkoil

1.     Era of Jatavarman Sundara Pandya

Gift of 6 cows for 2 Sandhi lamps by a certain Pushpagiri Jiyar (AR No 290 / 1910)

2.    Era Rajanarayana Sambuvarayar

Gift of 15 cows by Mallinaadan Rajanarayana Sambuvaraasan (AR No 354/1911)

Cattle considered as wealth, nurtured the earth providing manure and bulls were vital for ploughing and transportation.

Organic farming, much talked about today, was already practiced with excellent productivity. More on that in the next blog.

References

ASI Reports

Rajarajeswaram by Sri Kudavayil Balasubramanian