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While the annual festival in which the god is taken over- night to the banks of the Coleroon river, a little to the south-east of Srirangam — a festi… - S. Krishnaswami Aiyangar
" "While the annual festival in which the god is taken over- night to the banks of the Coleroon river, a little to the south-east of Srirangam — a festival lasting a few hours — was being celebrated, tidings came that an army of the Muhammadans had come in and occupied parts of the Tondamandalam (the two Arcots and Chingleput) and a small body of troops was marching rapidly towards Samaya- varam about five miles from the north bank of the Coleroon. The principal Brahman citizens of the town, who had assembled at the celebration of the festival and who were in charge of the temple, not having got through the festival cast lots in the presence of the idol whether to stay or to go. They got an answer directing them to stay. They stayed over therefore to complete the festival, and in the meanwhile information was brought to them that the flying column of the Muhammadans was dashing past Samaya- varam. They therefore made haste to wind up proceedings, and, sending away the god and the goddess, in a small palanquin under the escort of Lokacharya (Pillai Loka- charya) and a few stout-hearted followers and carriers, the assembled multitude got themselves ready for the attack. They had not to wait long before they were actually attacked, and destroyed in large numbers. From out of this massacre Vedantacharya escaped, with the two little sons of Srutaprakasikacharya, and the single manuscript of his famous commentary on the Sri Bhashya, and betook himself through unfrequented roadways to Satyamangalam on the borders of Mysore. Lokacharya and his companions took their way to the south for safety. Fearing that they would be overtaken if they went along the road, they seemed to have kept more or less close to the road, but avoided the road-way and proceeded slowly through jungles and unfrequented tracts across the state of Pudukotta. .... They therefore made a further detour to the east and getting through a more or less dense forest region, they came to a place called Jyotishkudi (Jyotishmatl- pura), where they lived a few months. During their residence there, information reached them that the bulk of the citizens of Srirangam were massacred, the temple itself sacked and desecrated, and all those citizens that Lokacharya knew and cared for had suffered death. On hearing this distressing account of what happened to his friends and companions he got ill and died. ....When they felt the road ways safe, they carried the image across to Tirupati. The story closes that from Tirupati, the image was taken over to Ginji by Gopana and ultimately got back to Srirangam.
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About S. Krishnaswami Aiyangar
Diwan Bahadur Sakkottai Krishnaswamy Aiyangar FRAS (15 April 1871 – 26 November 1946) was an Indian historian, academician and Dravidologist. He chaired the Department of Indian History and Archaeology at the University of Madras from 1914 to 1929.
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Sakkottai Krishnaswamy Aiyangar
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Diwan Bahadur Sakkottai Krishnaswamy Aiyangar
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In the neighbourhood of his territory was an infidel sovereign named Belal Deo (Ballala Deva), who was one of the principal Hindu Kings. His army exceeded hundred thousand men, and he had besides, twenty thousand Mussalmans formed of criminals and slaves. This monarch thought it expedient to go against the Coromandel Coast where the Mussalman army numbered but six thousand soldiers, the half of whom were excellent troops and the remainder were worth absolutely nothing. The Muhammadans fought a battle with him near the town of Cobban (Koppam) ; he routed them, and they retired to Moutrah (Madura) the capital of the country. The infidel sovereign encamped near Cobban (Koppam) which is one of the grandest and strongest places that the Mussalmans possess. He laid siege to it for ten months, and at the end of this time, the garrison had provisions only for fourteen days. Belal Ddo (Ballala Dava) sent a proposal to the besieged to retire with safe-conduct, and to abandon the town to him ; but they replied, ' we must refer this question to our Sultan. ' He then promised them a truce, which was to last for fourteen days, and they wrote to Sultan Ghiyath-eddin (Ghiyazu-d-din) telling him how they weie situated. The prince read their letter to the people the following Friday. The faithful wept and said : ' We will sacrifice our lives to God. If the idolater takes that town, he will next lay siege to us : we prefer to die by the sword.' They then undertook to expose themselves to death, and set out marching the next day, placing their turbans on the neck of their horses, which showed that they were seeking death. The bravest and most courageous of them, 300 in number were posted to the vanguard ; the right wing was under Seif-eddin Behadur (Seifu-d-din Bahadur), the hero, who was a pious and brave lawyer ; and the left wing was under, Almelic Mohamed 1 assilahdar ' (armiger). The Sultan remained in the centre with three thousand men, and the rear-guard was formed by the remaining 3,000 under the command of Assad-eddin Keikhosrew Alfaricy. In this order the Mussalmans set out, at the siesta hour, towards the infidel camp. Their horses were sent out to graze. They fell upon the encampment ; the infidels, imagining the assailants were but robbers, went in disorder to meet them and fought with them. In the midst of all this, the Sultan Ghiyath- eddin arrived, and the Hindus sustained the worst of all defeats. Their king tried to mount his horse although he was eighty years of age. Nasir-eddin (Nasiru-d-din) nephew and successor of the Sultan overtook the old man and wanted to kill him, for he did not know who he was. But one of his slaves said : ' He is the Hindu King. ' He then took him a prisoner to his uncle who treated him with apparent consideration and promised to release him. But when he had extorted from him his wealth, elephants and horses and all his property, he had him killed and flayed ; his skin was stuffed with straw and hung up on the wall of Moutrah (Madura) where I saw it suspended.
It seems likely there were other settlements of these Muhammadans even in the interior of the country. In the course of his description of the campaign of Malik Kafur in the Tamil country, Amir Khusru says ‘ Thither (to Kandur) the Malik pursued the ‘ yellow-faced Bir’, and at Kandur was joined by some Mussalmans who had been subjects of the Hindus, now no longer able to offer them protection. They were half Hindus, and were not strict in their religious observ- ance, but, ‘as they could repeat the Kalima (the Confession of Faith of the Muhammadans), the Malik of Islam spared their lives. Though they were worthy of death, yet as they were Mussalmans, they were pardoned.’’ This shows that at Kandur, which I have identified with Kannanir, near Srirangam, there was a settlement of Muhammadans quite different from the northern Mussalmans, who came along with the invaders.
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I was another time with the Sultan Ghiyath-eddin (Ghiyazu- d-din) when a Hindu was brought into his presence. He uttered words I did not understand, and immediately several of his followers drew their daggers. I rose hurriedly, and he said to me ; ' Where are you going ' ? I replied : ' I am going to say my afternoon (4 o'clock) prayers. ' He understood my reason, smiled, and ordered the hands and feet of the idolater to be cut off. On my return I found the unfortunate swimming in his blood.
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