Mysore and Coorg from the Inscriptions c8.s4.21

c8.s4.21

Dg 35, at Harihar, derives the family from Mayūravarmma, also called Mukkaṇṇa, who was born to Rudra or Śiva under a *kadamba* tree. On account of the eye in his forehead, the crown could not be bound there, as it would cover up the eye. The crown or diadem was therefore bound near his knee, where it would show well. Growing up in the shade of the *kadamba* tree, his family became known as the Kadambas. In course of time Barmma-Dēva was born in the line, whose son was Boppa-Dēva, whose son was Sōyi-Dēva or Sōma, ruling in the Nāgarakhaṇḍa Seventy in about 1160. Sk 236, at Bandalikke, says that a king Sōma, when Paraśurāma destroyed all the Kṣattriyas, was saved by his guru Aśvatthāma or Īśvarāmśa. They went to the Kailāsa mountain to worship Pārvatī, and there saw the king Nanda, who had been supplicating Śiva for a long time for a son without result. Suddenly some *kadamba* flowers fell there, and on offering these the god appeared, granting Nanda the boon that he should have two sons called Kadambas, at the same time introducing him to Īśvarāmśa. The two sons thus born were Kīrttivarmma and Maylavarmma. To the latter was born Tayla, whose son was Śānta, whose son was Maila. After many others, there was born in his line Boppa, whose son was Sōma or Nigalanka-malla, ruling in Nāgarakhaṇḍa in 1174. Of these three accounts, which add little to our knowledge of the Kadambas, the first may be of some value. The other two were evidently invented for the purpose of glorifying Sōma-Dēva, and the last one to flatter the Kalachurya king Rāyamurāri-Sōma as well. But in the later stages they probably give the correct names of the kings who preceded.