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The views of Professor GnAna Sampanthan (. ) (1993) appear logical and deserve serious consideration.

Let us collect the drops and try to make at least a sea even if not an ocean.

From the middle of the ninth century the ChOzha Kings in ThanjAvUr () were gaining supremacy.

The whole of the kAviri () delta was studded with big and small temples devoted to either Sivan or VishNu.

It would be fair to say that the Buddhists and the Jains completely lost their influence and more or less disappeared from the scene.

This left the field open for the two main Hindu sects to consolidate their popularity among the people.

Kavichakravati Kamban, 900AD The reign of the ChOzha Kingss extended approximately till the end of the 13th century.

With their headquarters located in and around ThanjAvUr they ruled the fertile delta formed by the river kAviri and its tributaries, a rich rice growing area ( ).

The ChOzha Kings were renowned for their contribution to the temple architecture with the characteristically shaped towers () at the four entrances.

People of Thamizh origin owe their present legacy of music, dance and literature largely to the ChOzha Kings under whose patronage they flourished.

The ThanchAvUr big temple is a magnificent masterpiece of Thamizh architecture and is now preserved as a national monument.

Every year it is visited by millions of tourists for its architectural splendour.

It is unfortunate that a big fire which broke up during the renovation ceremony () in 1977 caused loss of several lives.

It is my understanding that the damage was restricted to temporary structures constructed for the occasion.

In this fertile ChOzha Kingdom was born Kampan () who made Thamizh literary history with his epic, rAmAyaNam ().

In spite of his fame and glory as the author of a great Thamizh literatury piece, all other aspects of his personal life including his real name, the place and date of his birth and his religion are topics of controversy.

Kampan is believed to be the son of a priest () in a KALi () temple.

Periodic conferences of scholars had been held to discuss Kampans dates exclusively.

Critically analyzing all the available evidence, wading through inconsistencies and discrepancies in the dates of contemporary Kings, patrons and poets and sorting out interpolations from the main text based on their style, Zvelebil (1995) has suggested two probable dates for Kampan, 855 or 1185 A.D.

This will correspond to the reign of utthama ChOzhan ( ) or KulOthunka ChOzhan III ( ).

An anonymous poem states that Kampan presented his rAmAvathAram (ramavtarmf) in the Thamizh month of Pankuni () in the year 807 of the Saka () calendar.

According to the following anonymous poem, Kampan made his presentation in Thiruvarangam () in the presence of his patron, Satayappa VaLLal ( ) of ThiruveNNai nallUr ( ).

Other works attributed to Kampan are Sarasvathi anthAthi ( ), SatakOpar anthAthi ( ), Erezhupathu () and Thirukkai Vazhakkam ( ).

His extraordinary skill in the epic narration type poems and devotion to ThirumAl have earned him the prestigious titles of Kampa nAttAzhvAR (), kampa nAdudaiya VaLLal ( ) and the learned Kampan ( ) It is said that even inanimate objects in Kampans house are capable of composing poems ( ).

In recent times, SubrAmaNiya BhArathiyAr (Cpfpirmiy partiyarf) paid the highest complement possible by saying that to the best of his knowledge, poets like Kampan, VaLLuvar or iLangO have not been born anywhere in the whole world (,, ).

Background to Kampa rAmAyaNam () Setting aside the contradictory views on Kampans specific dates, a more pertinent and rather intriguing question is why Kampan, endowed with an extraordinary talent to write an epic of his own imagination, chose to rewrite an ithikAsam (), rAmAyaNam, very well known to Thamizh since the Sangam period.

Though one will never know Kampans own reason, certain speculations had been made by scholars.

The views of Professor GnAna Sampanthan (.