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NAYAK’S RELATIONSHIP WITH TRAVANCORE RULERS

NAYAK’S RELATIONSHIP WITH TRAVANCORE RULERS

The discovery of the sea-route to India by Vasco- Da- Gama in 1498 A.D. had far reaching repercussions on the history of the world in general and India in particular. It opened the doors of India not only to the European traders but also to the Christian Missionaries. The devoted and dedicated service of these Christian missionaries would have come to a standstill in this land of Idolaters if the native rulers were hostile towards Christianity. The native rulers were known for their generosity and hospitality, extended their support and co-operation to the missionary activities of the Christians. The Nayaks of Madurai in particular Tirumalai Nayak contributed a lot to the spread of Christianity.

The Nayaks of Madurai owed their origin to the reign of Krishna Deva Raya who appointed Viswanatha Nayak as the Viceroy of Madurai in 1530 A.D.1 The Nayak rule lasted from 1530 to 1739 A.D.  The earlier Nayaks from Viswanatha Nayak to Muthu Virappa Nayak were subordinate to the Vijayanagar Empire. But Tirumalai Nayak the successor of Muthu Virappa Nayak entered into an anti-imperial alliance with the Muslims, and caused the downfall of the Vijayanagar empire.2 Thirumala Nayak and his successors were the independent Nayaks of Madurai.

About 1533 A.D. the paravas of the fishery coast, the first to be baptized were unable to the bear the oppression of the Muslims who claimed monopoly over the pearl fisheries. The paravas sought the help of the Portuguese missionary Dr. Pero Vaz de Amaral who was then at Cochin and in return for it promised to embrace Christianity.3 John Nieuhoff in his book of Voyages and travels wrote about the incidents of 1533 in the fishery coast. He says “ The Nayak of Madurai left the Portuguese in the full possession of their jurisdiction over the paravas and of the free exercise of their religion.4 The conversion of the paravas roughly from Rameswaram to Cape comarin implied a transfer of political allegiance of the people from Vijayanagar to Portugal. Further Marin Afonso de Sousa the most rapacious of the Portuguese Governors of Goa, planned and organized a plundering raid on the temples of Kanchi and other South Indian temples which were famous for their wealth in gold and diamond jewels.5

Eventhough the Portuguese activities in the fishery coast were superficially stopped by Vitthalaraya, they did not give up their ultimate aim of bringing the coast permanently under their control. At a village called Vedalai near Rameswaram a mud fort was erected by Portuguese. 6 In 1549 a garrison of 40 soldiers was stationed in the fort under the command of one Joa Fernandez Correa. He dug a trench close to the fort baring the path of numerous Hindu pilgrims to the temple at Rameswaram. The pilgrims had to pay toll to the Portuguese.7 As a result the income of the priests at Rameswaram dwindled and they appealed to Vitthalaraya through the Setupatii of Ramand. The result was a second invasion of the fishery coast by the Vijayanagar Forces. Vitthalaraya was helped by the Muslims who were drived of the coast by the Portugese. An Italian Jesuit by name Antonio Criminali was then at Rameswaram preaching Christianity. He made haste to Vedalai to protect the Christians. The father was done to death while attempting to help the Paravas.8 The chapel and the fort at Vedalai were razed to the ground and the trench around the fort was filled up. Finally some compromise was arrived at by which the paravas agreed to pay an annual tribute to the Vijayanagar Viceroy at Madurai and they were assured of freedom from molestation.9

Vitthalaraya was not satisfied with this apparent submission of the villages of the fishery coast. He arrived at the complete destruction of the Portuguese influence on the fishery coast. He allied himself with a Muslim pirate, Irapali. The place for launching the assault was Punnaikayal which was the strong hold of the Portuguese with a garrison 50 soldiers under Captain Manock Radrigues Coutinho. Eventhough the Portuguese got initial success they were over powered by the Badagas and the Muslims, Irapali is said to have issued a proclamation to all the inhabitants of the fishery coast that the Portuguese rule had come to an end.10 When the news reached Cochin the Portuguese of the settlement determined to avenge the offence to Christian name and to their national honour. In the naval fight that ensured near kilakkarai both the Portugese and Muslims sustained severe losses and Irapali lost his life  and finally the Portuguese won a victory over the Muslims.

After the victorious campaign Gil Fernandez seems to have opened negotiations with Vitthalaraya for the rescue of Captain Coutinho, his wife and children who “ became prisoners when Punnaikayal was captured and were under the custody of Vitthalaraya.11 But Vitthalaraya demanded a ransom of hundred thousand famous for Captain Coutinho and his family. So he sent a secret message through a Muslim of great influence to Ramaraya at Vijayanagar asking for the favour of liberty of Coutinho and his family. Ramaraya seems to have granted. Their request and Vitthalaraya had to obey the imperial order by releasing Coutinho from prison at Tuticorin.12 However, Vittalaraya seems to have demanded from Captain Coutinho the sum of one thousand Pagodas13 which was partly given by the Parava Chieftains of the coast. It is interesting to note from the above account of the invasion of the fishery coast by the Vijayanagar army that Ramaraya was not vindictive towards the Portuguese and was ready to grant the release of Coutinho when the Portuguese pleaded for the same.14

Kamaru Krishnappa Nayak II the then ruler of Madurai received Fernandez, the Portuguese amicably and granted him permission to build a Church in his capital. Accordingly Fernandaz erected a Church, not so magnificient as the Hindu temple, yet beautiful and Pious 13 says Du Jarric.15

Muthu Krishnappa Nayak followed the policy of his uncle in this dealing with Father Fernandez and the bonds of friendship between the two were as ever. The king of Portugal in a letter to his Viceroy dated 26th 1605 says “ He is aware that the Nayak of  Madurai made his salutations to a religion of the society of Jesus.16 Great friendship must have existed between Muthu Krishnappa and Fernandez if the knowledge of it reached the ears of even the king of Portugal. Such was the position of Madurai when Fr. Robert de Nobili was sent to India in 1606 A.D. He began regular campaign of conversion of the Hindus. He wanted to win the respect and esteem of the natives before he could convert them to this religion. He learnt Sanskrit, Tamil, Telegu and adopting the customs and ways of the people of Country.17

During the reign of Tirumalai Nayak Robert De Nobili succeeded on converting number of natives to his religion.18 He wanted to meet the Nayak himself. He succeeded in this attempt with the result he was greatly honoured by the latter and a general order was issued allowing the missionaries freedom of action in their work and restoring to them all their belongings seized by the Hindus. Robert de Nobili who had settled in Trichy was able to further the cause of his religion there with the active help of the Nayak himself.19

After the retirement of Robert de Nobili persecution did not come to a close and it is clear that Tirumalai Nayak adhered to the principle of toleration embodied in his order of 1644. Other important Christian missionaries who belonged to the period of Tirumala Nayak were Antonio Vico, Balthazar de Costa, Father Alvarez and Proenza.20

On the whole the attitude of Tirumala Nayak towards Christianity was sympathetic. According to Proenza Tirumala Nayak loved and protected the Christian religion. Tirumala Nayak’s generous attitude towards Christians has led some later day legend makers to invent stories of Nayak’s conversion.21

According to one of the stories there was a broadcast of a wide rumour that Tirumala Nayak was going to embrace Christianity, being attracted by the advice of the missionaries to do productive expenditure like excavation of tanks and irrigation facilities, with the money which he was wasting on the building of his Gopuras. The fear of the conversion of Tirumalai Nayak made the Brahmins indulge in a plot of murdering Tirumalai Nayak under the leadership of priest called Kulasekhara Bhattar and reported that there was a priceless secret treasure in a vault under the great temple of Minakshi. They further said that Minakshi wanted the king to come along and take the wealth. The unsuspecting monarch agreed to aacompany him without any attendants. It is said that Tirmala Nayak entered the vault. Suddenly a large stone hurdled to close the entrance and the unfortunate man was left to die of starvation. The Brahmins came out to report that Tirumalai had merged with the Goddess Minakshi which the public believed.22

Christianity had its ups and downs, obtained favour and persecution during the period of Chokkanatha Nayak. The king and a few of his nobles like Adiyappa Nayak, the general were considerate and generous to foreign missionaries while local chieftains egged by the local priesthood indulged in persistent persecution. The misfortune which the country as a whole suffered may have stirred the feelings of the people which probably found in sporadic outburst against the country. But there was a organized policy or campaign of persecution and pestilience contributed more to the tribulations of the missionaries.23.

The next Nayak of Madurai Ranga  Krishna had in him a strong sense of Justice. He was free from the religious prejudice and fanaticism. It is said that a piece of land in Trichinoply belonging to the Christians was taken possession by the Hindus when the former left the city owing to the disastrous wars of Chokkanatha and a temple was constructed on this ground. When the Christian missionaries claimed it some years later there ensured a dispute and Ranga Krishna interfered on behalf of the Christians. When his coreligionist complained that they had no place to remove their idols to he is said to have angrily asked them to throw them into the river. One can say it with certainly that no other ruler was so every impartial as this Ranga Krishna towards other religionist in Tamilnadu.

The Civil War that took place between Queen Minakshi and her rival Bangaru Tirumala offered no chance for her involvement in the affairs of Christian missionaries. It is inferred that the Nayaks of Madurai stood for religious harmony and peaceful  co-existence. It is attested by the Jesuit Fathers, the preachers of Christianity. According to them even the Christian rulers would not be so very kind and considerate as the Nayaks of Madurai. It is appropriate to cite the contents of the letter written by Antony Rubino, one of the Jesuit Fathers in the Court of Venkata II. According to the letter Father Antony Rubino visited the Court of Tirumala Nayak to represent the grievances of the paravas of the fishery coast. Tirumala Nayak honoured the missionary and granted the concessions as demanded by him. Tirumala Nayak not only granted remission to taxes but exempted the Paravas from the payment of taxes for three years. According to the revision they (Paravas) had to pay only 500 Pagodas instead of 800 pagodas, 50 cows for 200 and 100 goats for 500. Fr. Rubino expressed his doubt whether a Christian king could do this favour to his subject as this Nayak, the idol worshipper did to the Christian Paravas of the fishery coast.

We can assert from the above account that the period of Nayak was conductive to the growth of Christianity and that the Nayaks in particular Tirumalai Nayak had offered a priceless service and help to Christians missionaries irrespective of their religious attachment.

Dhana Raj,
Research Scholar, Bharathiyar University, Coimbatore.

References

  1. Dr. N. Subramanian, History of Tamilnadu from 1565 – 1956, Madurai, 1982, p.17.
  2. Ibid,
  3. Levi Maria Jordaro Paiva, Portuguese in the Tamil Coast, Pondicherry, 1998,pp.276-281.
  4. John Nieuhoff, Voyages and Travel in India, Rome, 1946, pp.127-128.
  5. Letters from the Viceroy Goa to the Bishop of Mylapore, dated 26.04.1619.
  6. Dr. N.Subramanian, op.cit.,
  7. Ceylon Historical Journal, Vol.X, 961, pp.77-90.
  8. Ibid.,
  9. Josef Wiki, Indian Churh History Review, Vol.I, 1967, pp.66-67.
  10. Annual Report of the Portuguese Missionary, p-27.
  11. From the article published in The Hindu, dated 27.12.1997.
  12. Ibid.,
  13. Pagoda is a kind of money in circulation during the Portuguese Missionaries visited India.
  14. Portuguese Records, Shenbaganur Archives, p.27.
  15. From the Diary of Dujurric, p.12.
  16. From the King of Portugal to his Viceroy in India, dated 26.04.1695.
  17. Annual Report of the Christian Missionaries, p.27.
  18. R.K.Majmumdar and A.N.Srivatsava, History of South India, Delhi, 1980, pp. 253 -256.
  19. Idid.,
  20. From the Missionary Records , p.92.
  21. The Hindu, dated 24.10.1999.
  22. From the stories published by the Missionaries about Tirumalai Nayak.
  23. V.T.Chellam, A short Survey of the History of Tamiln Nadu, Madurai, 1977, pp 162-163.