The Colas c13.17

c13.17

We see then that in the long historical night that envelops the Cōḷas from the third or fourth to the ninth century a.d., their condition is best described as one of suspended animation. They managed, in some manner hidden from view, to find a second home for themselves in the Rēnāṇḍu country. In their original abode, they bent low before every storm that passed over them and bided their time. For aught we know, they were occupied in finding suitable matches for their children, often with a view to political influence, with their more successful rivals, and in promoting the religious movements of the time. Buddhism and Jainism seem to have dominated the land for a while; Accuta, the Kaḷabhra king, was a Buddhist; and there were adherents of Jainism among the Pāṇḍya and Pallava rulers; the rich monastery of Negapatam with its large Buddha image of solid gold was, according to the *Guruparamparā*, looted by Tirumaṅgai-āḻvār. Buddhadatta gives testimony to the construction, at an earlier period, of two large monasteries in the Cōḷa country. But, thanks to the pious exertions of the *āḻvārs* and *nāyanārs*, who led a great Hindu revival, and gave fervent expression to the cult of *bhakti* in the language of the people, the spread of the protestant faiths was stopped and the orthodox creeds restored to their place of dominance. The Cōḷas, in an unostentatious way, assisted the Hindu revival by lending their support impartially to the apostles of Vaiṣṇavism and Śaivism.