Latest / The Chola Empire: How South India Dominated the Indian Ocean — Fexingo History / The Chola Empire's Buddhist Patronage in Nagapattinam
Transcript
- Lucas: So, we've talked a lot about the Cholas as Shaivite temple builders and aggressive conquerors — their wars in Sri Lanka, their raids into Srivijaya, their massive land surveys. But one side of their rule that often gets overlooked is their active patronage of Buddhism, even while they were building the Brihadeeswarar temple dedicated to Shiva. Luna: Wait — the same Rajaraja who built the big Shiva temple also supported Buddhist monasteries? Lucas: Absolutely. In fact, one of the most fascinating documents we have from Rajaraja's reign is a set of copper plates known as the Leiden copper plates — they record a grant of land and revenue to build and maintain a Buddhist monastery in Nagapattinam, on the coast of Tamil Nadu. Luna: That seems surprising for a king who was so personally devout — wasn't Rajaraja a strict Shaivite? Lucas: He was. His inscriptions at Thanjavur call him 'shiva pada sekhara' — one who crowns Shiva's feet with his head. But that didn't prevent him from funding a Buddhist vihara. The monastery was built at the request of the Srivijaya king, whose name is given as Culamanivarman — or, in the Tamil inscription, Culamanivarmavihara. The Srivijaya king had sent an embassy to Rajaraja asking permission to build a monastery in Nagapattinam, and Rajaraja not only agreed but granted the village of Anaimangalam to support it. Luna: So it was diplomatic — a way to keep peace with Srivijaya after their conflicts? Lucas: Partly, yes. Rajaraja's son Rajendra would later invade Srivijaya, but in Rajaraja's time, the relationship was more about trade and diplomacy. Nagapattinam was a major port for ships crossing the Bay of Bengal to Southeast Asia. By granting land for a Srivijayan-sponsored monastery, Rajaraja was showing goodwill and encouraging commerce. But it wasn't just diplomatic window dressing — the Chola state genuinely supported Buddhist institutions at home. Luna: Were there many Buddhists in South India by this time? Lucas: Buddhism had been in decline since the early medieval period, but it still had strongholds, especially in coastal trading towns like Nagapattinam, Kaveripattinam, and Kanchipuram. Chinese pilgrims like Xuanzang in the 7th century had noted dozens of monasteries in the Pallava kingdom. By the Chola period, the numbers were smaller, but Buddhist communities were still active, especially among merchants — the Ayyavole and Nanadesi guilds included Buddhists and Jains alongside Hindus. Luna: So the Cholas tolerated — or even supported — multiple religions as long as they didn't threaten the state? Lucas: Exactly. And it wasn't just tolerance — there are records of Chola kings giving grants to Jain temples as well, and to Hindu temples of various sects. The Brihadeeswarar temple itself has inscriptions recording donations to Buddhist and Jain institutions. This wasn't unusual for a medieval Indian kingdom — the idea of a monolithic state religion is more modern. Rajaraja saw himself as a protector of all faiths under his rule, as long as they were loyal. Luna: And the monastery in Nagapattinam — did it become a major center? Lucas: It did. The monastery was known as the Culamanivarmavihara, named after the Srivijaya king who requested it. It became a hub for Buddhist learning and a stopping point for monks traveling between India and Southeast Asia. We know from Chinese records that during the Song dynasty, the Chola court sent Buddhist texts and relics to China, and that Nagapattinam was a key port for that exchange. In fact, a Song emperor even presented the monastery with a statue of Buddha. Luna: There's a famous Chola bronze Buddha statue, isn't there? The one from Nagapattinam? Lucas: Yes! There's a beautiful 11th-century bronze Buddha from Nagapattinam, now in the British Museum, that's stylistically Chola but depicts the Buddha seated in meditation. It shows that Chola bronzesmiths — who are famous for their Nataraja figures — also made Buddhist icons. And the monastery itself was apparently quite grand; there's a Tamil inscription from the 13th century that mentions the 'great vihara' at Nagapattinam. Luna: If you've been coming with us through these conversations about the Cholas — from their temple economies to their naval raids — you might have noticed a pattern: they were pragmatists. They built Shaivite temples, yes, but they also patronized Buddhist monasteries when it served their interests. And that's part of why we keep exploring these stories — because history is never as simple as one label. If you value these deep dives, consider supporting the show at buy me a coffee dot com slash fexingo. It keeps us ad-free and independent. Lucas: Exactly. And that pragmatism extended even to religious institutions within their heartland. For example, there's a record of Rajaraja's sister, Kundavai, donating to a Buddhist monastery as well — so it wasn't just a foreign policy gesture. Luna: So the royal family was involved personally? Lucas: Yes. Kundavai, who was a major patron of Hindu temples, also made grants to Buddhist institutions. And we know from the Leiden plates that the village granted for the monastery was specifically exempted from certain taxes and given to the Buddhist sangha in perpetuity, under the protection of the local assembly. This was a serious commitment — it wasn't a token gift. Luna: What about the monastery itself — does any of it still exist? Lucas: Unfortunately, very little. Nagapattinam was heavily developed over the centuries, and the original vihara is gone. But we have archaeological remains of a brick structure that might be part of it, and local traditions remember the site. The copper plates themselves are preserved in Leiden, in the Netherlands — they were acquired by a Dutch collector in the 19th century. They're a crucial source for understanding Chola-Srivijaya relations. Luna: And they show that the Cholas were part of a broader Buddhist world, not just a Hindu kingdom. Lucas: Exactly. The Indian Ocean was a network of connections — religious, commercial, diplomatic. The Cholas were at the center of it, and their patronage of Buddhism was one thread in that web. It's a reminder that even the most seemingly orthodox rulers were often more cosmopolitan than we assume. Luna: I love that — it complicates the picture. Lucas: It does. And it also helps us understand why later Chola kings, like Kulothunga I, who was partly of Chalukya descent, continued to support Buddhist institutions. There's an inscription from his reign that records a grant to a Buddhist temple in Nagapattinam, showing the policy continued. Luna: So for over a century, the Cholas maintained this Buddhist connection. Lucas: Yes. And it wasn't just Nagapattinam. There were Buddhist viharas in other Chola centers, like Kanchipuram and Thanjavur itself. The Tanjore inscriptions mention a Buddhist monastery in the city, and there are references to Buddhist monks receiving royal patronage. So while the Cholas are remembered for their Hindu temple architecture, they were also patrons of the Buddha's dharma. Luna: It really shows how layered their society was. Lucas: Absolutely. And it's a good example of why we need to look beyond the grand narratives. The Chola Empire wasn't just about war and temples — it was also about accommodation, trade, and religious pluralism. That's what makes studying it so rewarding. Luna: So next time someone thinks of the Cholas only as Hindu warriors, we can point them to Nagapattinam. Lucas: Exactly. And to the copper plates, and the bronze Buddhas, and the Chinese embassies. It's a whole other side of the story.