Rarely in the world of historical artefacts does the name of the collector become synonymous with the subject of his obsession, especially when the subject itself is based around the weaponry of such a significant and prestigious figure as Tipu Sultan, the Tiger of Mysore.

Robin Wigington was a gentleman dealer who was born into the world of antiques. His father was the owner of an arms and armour shop in Henley Street, Stratford upon Avon and Robin followed in his footsteps when he opened up his own shop in Poets Arbour, a two-storey establishment built in the 1930s to originally store a private collection of antiquarian books. The shop was a hidden treasure in Shakespeare’s home town and, for a short period of time, it was transformed into a museum to show the personal collection of its proprietor. Robin’s fascination with Tipu started early and he was in an established position to dominate the field, acquiring any piece that could be directly associated to the Sultan by either provenance or inherent decoration.

He assembled the largest and most complete collection of firearms from the workshops at Seringapatam, which he published in 1992 in a lavishly illustrated book titled Firearms of Tipu Sultan. This still stands as a permanent record of the working ateliers of the Sultan during the short period before the storming of the citadel by the British army and the ultimate demise of its patriarch. Through this intellectually amassed collection and its subsequent publication we have a full and thorough understanding of Tipu’s firearms but the few swords that Robin collected seemed to have been relatively ignored. Published in various forms by Robin himself and the various sale catalogues of the collection after he passed away, the swords remain in a confused state of identification.

The collection itself in a virtually complete form was first offered for sale through Sotheby’s on 25th May 2005. Within this sale there were two swords and a detached hilt that were associated directly to Tipu Sultan and a third complete sword which was rightly declared it as ‘Tipuesque’ and as a pastiche created after Tipu’s death.


Tipu Sultan’s Sword and scabbard Ex-Wigington Collection

This brief discussion is centred on one of these swords which is of a rare and unique form, with a blade that incorporates a bubri pattern within the surface and retains a brass hilt of zoormorphic iconography with the tiger as its dominating motif. The blade is the only one if its type known, and is clearly made by a master craftsman with the bubri pattern inherent in the steel throughout its full length. Sotheby’s date this sword to the workshops at Seringapatam, circa 1782-1799 which follows the opinion of its previous owner. Wigington also suggests that it was made for the cabinet of arms which held the Sultans favourite weapons. He goes on to speculate that the gold inlaid inscription which runs along that blade was an adornment added by the British officer that was awarded the sword after the battle.


Inscription on blade, Castillian Motto

The emblazoned caption ‘No Me Saques Sin Razon No Me Embaines Sin Honor’ (Draw me not without reason, Sheath me not without honour) is a Castillian motto seen on arms of the mid to late 18th century and its presence on a sword apparently made in its entirety in Seringapatam is extremely unlikely, hence the speculation of it being a later addition. He further adds that the scabbard, a plain iron example made specifically to fit around the unusually shaped hilt, is also European and added later. However, the sword itself lacks the details of Indian workmanship and both the hilt and the blade is more likely to be like the inscription and scabbard, and wholly European in origin.


The hilt is of a form known to be directly associated with Tipu, and the sword thought to have been taken from Tipu’s fallen hand and now in the Royal Collection at Windsor is a perfect example. Another sword with a comparable hilt is in the collection at Powis Castle, originally owned by Lord Clive. Both the Clive sword and the Royal Collection example can be taken as a benchmark in the quality associated with Tipu himself and they share a masterful refinement that is distinctly lacking in the Wigington piece.

The hilt has an insubstantial feel and the form of the tiger seemed insipid and characterless, seemingly modelled directly from the Royal Collection sword but without the finesse of Tipu’s famed atelier.The gilded finish lacks depth and the iconic Tipu elements in the langet, quillons and pommel are flat and unconvincing. The two rivets, piecing the body of the grip, are not seen on Indian arms but are of a more European and Middle-Eastern fashion.

The blade, in its magnificence of manufacture, is not pattern-welded in an Indian style but the bubris have the feel of a European ‘damascus’ gun barrel. Indian pattern-welded blades can be manually manipulated during the forging process to form distinct patterns but these tend to be relatively random, unless the swordsmith has a notable skill. Even so, the pattern retains the overall finish of an Indian blade which is not present in the Wigington sword.

As a whole, the sword seems to be entirely a European concoction, with the elements declared as later additions by Wigington probably of the same late date and origin as the hilt and blade.

The term ‘Tipuesque’ was defined by Wigington as meaning something that bears or takes the shape of the stylised bubri tiger stripe, which was the mark of Tipu Sultan. So he deemed the term to mean a piece directly associated with Tipu within the period of his reign. However, the term has progressed past this early definition and it is now used to distinguish a piece made in Tipu style after the fall of Seringapatam i.e. created in honour of the Sultan but after 1799.

Tipu’s reputation resounded across the British Empire and during his short reign he represented the last bastion of ferocious native resistance that stood in the way of total dominance. The limited number of swords in the captured spoils of war were shared out amongst those deemed worthy, and accordingly an industry was created to satisfy the growing desperate need to have a sword directly associated with Tipu Sultan himself. This sword would seemingly be from this latter period, made to represent what would have been a lavish example of the Sultan’s famed and distinguished armoury. The sword is Tipuesque certainly, but unfortunately only in the more modern definition of the term.


A multitude of thanks are due to my dear friend and Gentleman arms collector and researcher  B. who prefers to remain anonymous for this wonderful article.



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Mirror into Character: Tipu Sultan and his Coinage

Tipu Sultan is a fascinating figure in the pages of history. Known just not for his bravery on the battlefield but also for his social reforms, inventions and innovations. A man brimming with energy all the time who even on the eve of war with Marathas  was writing back home instructing as to where the silk worms procured need to be kept. A man who would pay attention to every little detail in his kingdom – so how could coinage escape his attention.

Tipu brought about many innovations in the coinage of Mysore, it would not be incorrect to say that he revolutionized the coinage system of Mysore. Before Tipu and his father coins in the tiny kingdom of Mysore were issued on the pattern of Vijayanagara coins and in a very limited variety of Gold and Copper coins.

Kanthirava Narasaraja I (1638-62) Gold coin

Kanthirava Narasaraja I (1638-62) Gold coin

Hyder, father of Tipu also issued a limited variety of Gold, Silver and Copper coins. The Gold and Copper coins were styled on the pattern of existing Mysore coins whereas the Silver coins were styled on the pattern of Mughal coins. His Silver coins had the name of Shah Alam II the puppet Mughal emperor of the time. However the most distinguishing feature of his coins was the use of the Persian letter ‘Hay’ or ‘He’ which was the initial letter of his name. Hyder was unlettered and he used the ‘Hay’ as his signature.

Another distinguishing feature being introduction of use the elephant legend on Mysore Copper coins which would later become a hallmark of all of Tipu’s Copper coins and which he would greatly improvise like no other ruler.

Haidar Ali's - Siva Parvathi Pagoda (Bahaduri Pagoda)

Haidar Ali’s – Siva Parvathi Pagoda (Bahaduri Pagoda)

Haider Ali's Shah Alam Silver Rupee

Haider Ali’s Shah Alam Silver Rupee

When Tipu came to power he brought about remarkable changes in the coinage system of his kingdom. He not only introduced a great variety and denominations of coins in Gold, Silver and Copper but also changed the dating pattern on them, from the 5th year of his reign the dating on his coins changed from Hijri era to Mauludi era. In addition he gave his coins unique names.

Also, unlike the contemporary rulers of the time and the practice of having the name of the ruling king on the coins Tipu never had his name struck on any of his coins which points to an important characteristic of his personality. Another feature of his coins is that though he never had his name struck on them he continued to have Hyder’s initial ‘He’ on them which shows his immense love towards his father in an age where the young prices were eager for their father to die so that they could become the king. Tipu however discontinued the use of having the name of the Mughal emperor on the his coins clearly asserting his independence.

Tipu Sultan (1782-1799), Quarter Rupee or Baqari with Hyder's initial 'he' on the obverse

Tipu Sultan (1782-1799), Quarter Rupee or Baqari with Hyder’s initial ‘he’ on the obverse

His invention of Mauludi dates were primarily for 2 reasons:

1)To be fair to the farmers in collection of tax from them as the tax was collected based on the lunar cycle whereas the harvest depended on the solar cycle. The solar cycle was as per the Hindu calendar followed by the majority of Tipu’s subjects who would align their sowing and harvest seasons as per that calendar.

2) I strongly believe that Tipu being  very systematic he wanted all his communication and information to be clear however with lunar dates it is difficult to exactly predict future dates because of the inherent dependence on the sighting of the moon and hence the lack of clarity on future dates. Also it must be noted that different regions would have different dates under the lunar calendar.

Getting back to his coins he named his Gold coins after the Prophet and the Sunni Caliphs and his Silver coins after the Shia Imams which again no ruler in the whole of Islamic history from either sect has ever done which points out to his open mindedness and accommodating nature.

It has been pointed out by many that he was a Sunni Muslim with Shia leanings to which I would say that he choose to take the best from both sects as he did with his Mauludi calendar by borrowing from the Hindu Calendar and developing his own Islamic calendar.

Tipu Sultan, Gold Ahmadi

Tipu Sultan, Gold Ahmadi

Tipu also occasionally issued special coinage according to circumstances. Here are two instances when  he issued them:-

1) When the Marathas raided Sringeri and not only plundered the temple wealth and property but also displaced the idol of  Goddess Sharada, the then helpless Jagadguru of Sringeri, Sri Sacchidananda Bharati III wrote to Tipu asking for help. It is then that he wrote back to him presenting various gifts to the temple which also included  special gold coins known as Rahathi having the image of Goddess Sharada  on one side specifically minted to be sent to Sringeri for the consecration of the idol of the Goddess and meet other expenses associated with it. This shows his affection towards his Hindu subjects in the kingdom.

2) When Tipu came to Power he wrote to the court in Delhi and made a ‘Nazrana’ of  Gold Mohars to the Mughal emperor at the same time explaining to him that he does not believe in having the name of ‘rulers of the age’ stuck on coins as he believes that it “contravenes the prescription of our liturgy” so that the Mughal ruler does not become offended in any way in not finding his name on the coins. However it appears that this did not go well with the Mughal Emperor and when Tipu found about this he later sent new Gold Mohars with the name of the Mughal Emperor inserted on them, however this was again a special coinage only for the ‘Nazrana’ purpose. This shows that he was flexible with his thoughts and didn’t believe in imposing it on others.

He names his copper coins after planets and stars which highlight another important characteristic of his personality that being of his interest in astronomy. This is also brought about from the fact that his library had about 20 books on the same subject.

He named the first 3 denomination of his copper coins as Mushtari (Jupiter) for double paisa, Zohra (Venus) for paisa, Bahram (Mars) for half paisa, it must be noted that the denominations are named according to the size of each planet – Mushtari being the highest denomination among copper coins is named after Jupiter the largest planet of the solar system and so on. It may be noted here that initially the Mushtari or double paisa was known as Usmani but Tipu later changed it to Mushtari most probably to bring uniformity in naming.

Tipu Sultan Copper Coin, Zohra

Tipu Sultan Copper Coin, Zohra

He continued the use of Elephant motif introduced by Hyder towards the end of his reign on all his copper coins which shows that he respected the feelings of the local populace as it was the copper coins which were most used and circulated by the majority of the local population in their day to day transactions. The local population were used to see figures on coins either of deities or animals and elephants figures had been used on them since Vijaynagar times. No other Muslim king in India before or after Tipu used animal figures on coinage as profusely as Tipu did.

However what stands out about the elephants depicted on Tipu’s copper coins is that the engraving not only resembles like a real elephant but the elephants are also most beautifully decorated and shown in various poses – stationary, marching forward, taild up and down, carrying his flag and on some coins bordered with his distinctive tiger stripes – ‘the bubri.’ The elephants depicted on the copper coins of Tipu are the best looking ones when compared to all other coins with elephant motif on them before as well as after him.

Tipu Sultan, Copper Coin, Zohra

Tipu Sultan, Copper Coin, Zohra Observe the ‘Bubri’ stripes along the coin edge

Another less noticed and hardly understood feature on his copper coins is the use of Arabic letters on them during the last 4 years of his reign between 1224 and 1227 AE starting with ‘Alif’ in 1224 and ending with ‘Say’ in 1227 with his death.

Tipu Sultan, COpper coin Zohra, Letter 'Alif' on Reverse

Tipu Sultan, COpper coin Zohra, Letter ‘Alif’ on Reverse

Tipu Sultan, Copper coin, Zohra with Letter 'Te'

Tipu Sultan, Copper coin, Zohra with Letter ‘Te’ on Reverse

I believe that his courtier Mir Hussain Ali Khan Kirmani points to this in his Nishan-E-Haidari  where he says:

During the latter part of the Sultan’s reign by the advice of certain infidel or atheistical persons he used or adopted letters from the Koran of the characters of Osman, may God be pleased with him, which are not read, and which letters from the days of the prophet Adam to the days of the seal of the prophet (Muhammad), no one of the Kings of Arabia, or Persia, had ever dared to use, and which no learned historical, or sacred writer had deemed it proper to employ.”

What he exactly meant by this no one knows including the translator of the his work Colonel William Miles and I would leave it to a future date or other researchers to decipher this. However I believe this has also partly to do with the use of the Arabic letters on his coins during the last few years of his reign. But this makes it clear that Tipu was never afraid to challenge the norms, customs and traditions prevailing in the society and experiment with new things.

To conclude I would say that his coinage stood out just like him and points to many of his unique and salient features which we stand to ignore.


  1. Coinage of Haidar Ali and Tipu Sultan. A Typological Study, Danish Moin.
  2.  2.Select letters of Tippoo Sultan to various public functionaries, Tipu Sultan. Translated from Persian by William Kirkpatrick.
  3. Neshani Hyduri, Mir Hussein Ali Khan Kirmani. Translated from Persian by Colonel W. Miles.
  4. Dawn of a new Era : Tipu Sultan and his Mauludi Calendar, Nidhin George Olikara (https://toshkhana.wordpress.com/2014/09/19/dawn-of-a-new-era-tipu-sultan-and-his-mauludi-calendar/)
  5. The Goddess and a Sultan: Hindu Coinage of Tipu Sultan, Nidhin George Olikara (https://toshkhana.wordpress.com/2015/05/26/the-goddess-and-a-sultan-hindu-coinage-of-tipu-sultan/)
  6. Picture References: Coin India Galleries, Todywalla Auctions, Baldwins Auctions, Columbia Edu and Mohammed Masood Collection


Mohammed Masood, who penned this article is a young collector of Tipu Sultan’s coinage with an interest in Numismatics and Mysore History. His diligence as well as steadfastness in pursuing his hobby is praiseworthy. As seen here, he may also turn out into a brilliant writer some day.


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Tipu Sultan – as Protector of Hindu Temples

Tipu Sultan is one of the enigmas of eighteenth century Indian history and has suffered more at the hands of historians than at the hands of his enemies.  However, today he has come to be seen in a different light and since 1947 serious research into eighteenth century Indian history, contributed much in rehabilitating him as a human being with extraordinary courage and leadership qualities.1  But when the question of his religious policy comes up, he is viewed altogether in a different light and consequently a considerable controversy is built up around this issue and still requires the urgent attention of unbiased historiography.

The British historians with vested interests had maligned his name in history.  The Indian historians, who served the then princely states under British sovereignty, tarred him with communal brush.  And thus Tipu Sultan became an unmitigated Muslim fanatic, in the history of India.

The main argument is centering round the view of Tipu being a religious bigot, who destroyed many temples and confiscated the temple wealth.  But the detractors of Tipu never quoted an incident that Tipu or his army destroyed any temple inside Mysore (Karnataka), Tipu’s own land. All of them are referring to Malabar, Tipu’s conquered territory, where his ravaging  army is said to have destroyed temples. This allegation is not based on any historical evidences, but mostly on hearsay evidences.

Ravi Varma in his article, ‘Tipu Sultan: As known in Kerala’ states that: “there is ample evidence, available in many authentic records of his military operations in Kerala, to show that Tipu Sultan of Mysore was a fanatic Muslim tyrant who was responsible for the destruction of hundreds of Hindu temples, large-scale forcible conversion of the Hindus, and perpetration of unimaginable brutalities on the Hindu population in Kerala”.2

Ravi Varma also has given a list of Temples destroyed by Tipu, in his article.   But Ravi Varma did not put forth any historical evidences to prove his allegations. Further his claim of 8000 temples destroyed by Tipu is unbelievably an exaggerated figure.  On the contrary, many of the temples listed in his article had received sarvamanyam (tax-free land) from Tipu Sultan, according to available Inam Registers.3

Another allegation raised by Ravi Varma is that the Palayur Roman Catholic Church was destroyed by the ravaging army of Tipu.   Interestingly, Palayur Church was the only Catholic Church which was patronized by Tipu Sultan in South Malabar, as evidenced by the Inam Register.4

Ravi Varma further alleges that the installed principal deity of Triprayar Temple was damaged by Tipu’s army. But according to the prevailing temple rituals, the sanctum sanctorum is closed in the night only after hearing ‘Sulthante vedi’, which is a firework, instituted by Tipu Sultan, as a gesture of respect to the principal deity. This was detailed to this researcher by one of the temple priests, when he visited Triprayar temple.  It seems that the facts are distorted here, due to blind acceptance of hearsay and partiality of historical judgments.  Velayudhan Panikkassery, eminent historian, in an article describes about Tipu’s sarvamanyam to Triprayar temple.Total  123.04 Acres of land was given to Triprayar Sri Rama temple by Tipu Sultan in 1776.6

As a whole, we can infer that the allegation of destruction of temples in Malabar, leveled against Tipu  Sultan by Ravi Varma in his above referred article, is not believable for want of historical evidences.

On the other hand, there was an incident, where Tipu tried to protect a temple from destruction.  Stephen Frederic describes the incident so: “In 1784, Athan Moyen Kurikkal, a local Mappila leader who was a revenue official under the Zamorin and later on entrusted by Tipu to collect taxes for him, led a group of his supporters in an attack during which they burned the Manjeri Temple and leveled the Manjeri Raja’s House.  Tipu Sultan then dispatched his troops to aid the Manjeri Raja, for although Athan Moyen was himself one of Tipu’s revenue officials, the Raja had expeditiously bartered part of his income with Mysore Sultan in exchange for undisturbed rule as one of his dependants.  The Mappilas shattered the first Mysore expedition, by killing its commander, but eventually Tipu’s troops prevailed and both Athan Moyen and his son were imprisoned at Seringapatam”.7

Roland Miller also has given this incident in his account.  He says how Athan Kurikkal then destroyed a temple belonging to the Manjeri Raja (Tipu had earlier warned Kurikkal not to do that). He got the Raja killed as well. The rebellion rose in intensity, Ghulam Ali was sent by Tipu to Manjeri to quell the riots and some 90 odd Mappilas were killed (of which 20 were killed by fellow Mappila rioters to avoid their capture by Ali and became martyrs or shaheeds). Athan Kurikkal and his son were captured and interned in the Seringapatam jail.8   In this connection, please note that Tipu Sultan had granted total 194.51 acres of tax-free land to Manjeri Temple (Mutharekunnath Bhagavathi Temple) as evidenced by Inam Register.9

From the above incident itself, it is evident that Tipu was not a temple destroyer instead he was a temple protector.  B. A. Salatore described him as the ‘defender of Hindu dharma’ while discussing about the ‘Maratha raid on Sringeri Mutt’.  He says, “People have indeed reason to be grateful to him for the prompt measures he took to resuscitate the cause of Hindu dharma in the great seat of Sankaracharya, when it was eclipsed by political calamity”.10


1              Mohibbul Hassan, History of Tipu Sultan, Delhi: Aakar Books, 1951

2                     Sita Ram Goel (ed.) Tipu Sultan – Villain or Hero?  Delhi: Voice of India, Article-1, pp. 3-7

3              Inam Registers kept in Kozhikode Archives are compiled by J. W. Robinson, Inam Commissioner during 1885-86. They contain data relating to the allotment of land on Inam basis for the maintenance of places of public worship like Temples, Mosques, Churches, Sathrams, etc.  Particulars such as the nature and extent of the property allotted, by whom the ‘Inam’ was originally granted, the purpose for which it was granted, etc are recorded in detail.  Entries in column Nos. 11 and 12 in these registers are authentic evidences of the fact that Tipu Sultan was highly magnanimous in granting tax-free lands for the maintenance and upkeep of various Hindu temples and for the entertainment of Brahmins, in the different taluks of Malabar.

4              Refer Inam Register No. 123 of Choughaut Taluk, page 27 and Title deed No. 10 dated 13/3/1866

5              Velayudhan Panikkassery, ‘Triprayar – Chettuva Manappurathinte Thilakakkuri’, in Janasamaksham (Mal) Monthly, October 2014

6              Refer Inam Register No. 123 of Choughaut Taluk, page 6 and Title Deed No. 4 dated 13/3/1866

7              Stephen Frederic Dale, ‘The Mappilas of Malabar’ in Islamic Society on the South Asian Frontier, London: Clarendon Press, Oxford, 1980, p. 88

8              See, Roland E. Miller, ‘Mappila Muslims of Kerala’ in A study in Islamic trends, Delhi: Orient Longman, 1976

9              Refer Inam Register No. 122 of Eranad Taluk, pages: 5 & 50-54 and Title Deeds No. 9 & 10 dated 13/3/1866 and No. 51 & 52 dated 23/3/1866

10           B. A. Saletore, ‘Tipu Sultan as Defender of Hindu Dharma’ in Medieval India Quarterly, 1(ii), 1950, pp. 43-55


Sri Muhamad Ismail, a PhD Scholar from Kerala and former General Manager – Kerala State Rubco Ltd. is an avid researcher on Tipu Sultan and this article is only an excerpt from his soon to be published PhD Thesis on Tipu’s religious policies. In Ismail’s words, the example of the church and two temples mentioned here that Tipu protected are only three among several hundreds which Tipu protected as well as made donations to, that Ismail has uncovered in his research across the Madras, Bangalore, Delhi and Calcutta archives as well as his journeys across Kerala.


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On Talking Terms: Haidar Ali and Lord Ranganathaswamy in Mysorean Folklore

The study of Folklore is an extremely important tool in the construction and deconstruction of historical events and personalities within specific contexts.

The ascendancy of the father-son duo of Haidar Ali and Tipu Sultan in South Indian politics during the middle of the 18th Century has left behind several anecdotes that have passed down from generation to the next, as well have been collected by historians and news writers, contemporary and later.

Among these anecdotes that have passed into folklore and are in danger of being forgotten today are a set of them showing the peculiar relationship between Lord Ranganatha of the Sri Ranganathaswamy temple in Seringapatam and the unlettered Haidar Ali.

Haidar, it is said would converse with Lord(Sri)  Ranganatha who would appear to him in his dreams. Before attempting any arduous task, Haidar would take the opinion of Sri Ranganatha. Once, when an enemy troop had entered Mysore, Haidar started with his army to oppose the enemy. When the enemy was met, they were seen to have the upper hand and Haidar was pressed between the river Godavari on one side and the enemy on the other. Confused and despondent, Haidar prayed to Ranganatha. Immediately the Godavari dried up allowing the Mysoreans to pass. When the enemy troops followed them, the Godavari was in flood so that the enemies could not cross over. Haidar returned to Seringapatam and went straight to the temple to offer his thanks. After praying, he started out again with his army to oppose the enemy and returned after conducting a successful war.

Another anecdote is woven around the temple festival called the Kotharotsava. This festival would take place in the month of Dhanur from the 21st day onwards. Each day grand shows or a festival – ‘Utsavas’ to the Lord would be held.  For these celebrations a big Kothara – ‘stage’ constructed largely of wood and decorated with lamps and green cloth would make a grand appearance in the city. This decorated stage  would be called the ‘Kothara Mantapa’ or the Ranga Mahal (on account of all the colorful programs organised on it each day of the festival). Each day the members of the Royal family would participate in worship on the Kothara, but on the ninth day of the Kotharotsava, the Lord would be worshipped by the Maharaja himself. Renowned musicians and dancers in the Kingdom would vie for the honor of being invited to perform here. Members of the nobility, the Wodeyar family as well as members of Haidar’s Zenana (womenfolk) would gather in the temple to occupy a vantage point to witness the celebrations.

In the year 1774, on the eighth day of the Kotharotsava, a fire struck the celebrations and the Kothara suffered grave damage, causing great grief to the Maharaja and uproar among the populace who saw this incident as a bad omen. Haidar rose to the occasion and the story goes that he ordered his workmen to construct a stone Mantapa at the very same place. The next day, which was the ninth day of the festival  where the Maharaja would ascend the stage to worship Sri Ranganatha,  the Mantapa was ready ! From that day onwards this new Mantapa got the name of ‘Pathala Mantapa’ or ‘Stone Stage’. To this day, the Kotharotsavas are celebrated on the ‘Pathala Mantapa’.

Both these anecdotes illustrate Haidar’s great devotion to Sri Ranganatha. Acknowledging this devotion which was well known and well documented, can we move further and make an attempt to trace the historicity of the events narrated? The first anecdote speaks of Haidar meeting the enemy at the Godavari river which dries up at the behest of Lord Ranganatha to allow Haidar’s besieged men to pass. The Godavari river originates in Maratha territory and drains into the Indian Ocean from the Nizam’s lands. Both the Marathas and the Nizam were at war with Haidar jointly or separately throughout most of Haidar’s term as Sarvadhikari of Mysore.Haidar led several campaigns against them with varying levels of success. However, the maximum distance covered by the Mysorean army would be across the Krishna river into Maratha and Nizam territory, but no campaign of Haidar involved him travelling to the Godavari. So, this “Godavari’ narrative in my opinion seems to be a simple case of hagiography, but at the same time provides evidence of Haidar’s reverence for Sri Ranganatha as well as his martial prowess.

The second anecdote of the Kotharotsava has two angles to it. The first being that a fire ravaged the Kothara and the second being the construction of the ‘Pathala Kothara’ and it’s association with Haidar Ali. While there is no contemporary evidence available to us of the fire that ravaged the Kothara in 1774, there does exist a dream in Tipu’s dream register of a devastating fire afflicting the temple area.

The Collapse of the Gate
Date: In the month Bahari, of the year Shad, 1223, from the birth of Muhammad, between the 9th and 15th as per the Mauludi calendar. Corresponding to May 1795 as per the Gregorian calendar.

The Dream as narrated by Tipu Sultan
“Around the tower at the gate of the temple, the unbelievers had tied rods of wood at great heights for the purpose of illumination and had fixed lights on them. In a moment the lights went out and the rods fell and the gate collapsed. There was such a crash that all the buildings shook and this servant of God also came out of the building some-what disturbed.

I asked people to come out of their houses quickly and inquired about the people who were residing in the many houses that were situated so close to the temple. People went and brought the news that the gate had collapsed but the people living in the neighborhood were all safe. In the meantime morning dawned and I woke up.”

Tipu may have been referring to this incident in his subconscious, through the dream register. The terms like ‘tower’, ‘rods of wood’, ‘illumination’, ‘collapsed’ sound very similar to the incident in folklore. The second part of the anecdote may be verified with current evidence of the existence of the ‘Pathala Mantapa’ and it’s known association with Haidar Ali.

The temple of Sri Ranganatha was the axis around which the social and religious life of the people were woven. In his devotion to this Deity, Haidar Ali was only playing the part of a loyal Mysorean. One among the people he was sworn to serve as ‘Sarvadhikari’ of Mysore.



Sri Ranganatha Swamy Devasthana Mahatmaya, S. Narasimha Rangan

Mahmud Husain, The Dreams of Tipu Sultan

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The Queen who tamed the Tiger: Maharani Lakshmammanni, Queen Mother of Mysore

The decline of Vijaynagara saw the emergence of several independent  smaller states in the South of India. The one that would emerge most powerful among them was Mysore. Mysore’s history contains several characters, prominent among them being Kantheerava Wodeyar, Chikkadevaraja Woderayar, Nanjaraja, Haidar Ali, Tipu Sultan, Diwan Purnayya and Mummadi Krishnarajendra Wodeyar. Unfortunately, history has been rather unkind to one personality in Mysore’s history, Maharani Lakshammanni (1742 – 1810 A.D.), the dowager Queen of Krishna Raja Wodeyar II (Immadi), without whose guiding hand, the narrative of that turbulent era she lived in would have been different.

It was during Immadi Krishnaraj Wodeyar’s period that Mysore had successfully transformed itself from a Kingdom with suzerainity over a handful of villages to one that encompassed territory stretching from the coast of Honnavara to the coast of Calicut. The individual who was primarily responsible for the feat would prove to be Immadi’s nemesis later on – the Sarvadhikari of Mysore – Haidar Ali Khan ‘Bahadur’. Immadi, twice married already was married to Lakshmammani, daughter of Katti Goplaraje Urs, scion of the prominent ‘Bettada Kote’ line of the Mysore Royal family and someone who had distinguished himself in Mysore’s Trichnopoly affairs as a Killedar.

It was during Haidar Ali’s campaign in Malabar in 1766 that Krishnaraja Wodeyar II died in Srirangapatana. Soon after the death of Immadi Krishnaraja, his elder son Nanjaraja Wodeyar ascended the throne. Nanjaraja passed away at the young age of 22 years, rumored to have been poisoned at the hands of Sarvadhikari Haidar Ali, who was beginning to see a streak of independence in the young King. Bettada Chararajendra Wodeyar occupied the throne at Haidar’s pleasure after this and he died in the year 1776

By this time the old Dowager Queen Devajjammani had passed away and Rani Lakshmammani, her daughter in law, the new Maharani was the new Dowager Queen. It was at this momentous time in Mysore’s history without a King that she for the first time exerted her will and made it known to Haidar Ali that the successor should be the nearest lawful heir. It was however, Haidar’s desire that his own choice should prevail. He was determined to see a pliable King on the throne to suit his own purposes

To fulfill this end, Haidar set aside the Maharani’s choices and in a theatrical spectacle installed a young boy of three years, Chamaraja on the throne of Mysore. He would be called Khasa Chamaraja Wodeyar, the word ‘Khasa’ being legitimate. This incident marked the completed ascendancy of Haidar Ali over the Royal family and it made Maharani Lakshmammanni determined to restore the sovereignty of the Wodeyars over Mysore at all costs.

Around this time, the British were rapidly gaining an ascendancy over Indian affairs. They had gained the Diwani of Bengal and held all the other Indian Princely powers in thrall. Already having subverted the powers of the Nizam and the Arcot Nawabs as well as independent states like Tanjore and Madurai, Haidar Ali was the only thorn for them in the South. Keeping this in mind, Maharani Lakshmammanni decided to actively court the British to her side in this power struggle.

For some time the British had an idea of uprooting the ‘usurpation’ of Haidar and assisiting in the restoration to power of the Mysore Royal Family who had constantly been sending feelers on this objective to them. As early as 1767, when Charles Bourchier was Governor, he was inclined to support the Hindu Dynasty ‘provided the King’s family will exert themselves and contribute all in their power to shake off Hyder Naigue’s yoke’. After Haidar had overruled the Maharani’s choice of successor the Mysore throne, she deputed her Pradhan or Chief Minister, Tirumala Rao, to Lord Pigot, then Governor of Madras on a secret mission. Tirumala Rao hailed from a respected Sri Vaishnava Ayyangar family in Mysore that traced it’s descent from Govindachari, the hereditary guru of the Vijaynagara kings. Tirumala Rao had earlier been in the service of the state, even under Haidar’s government as a writer in the Finance department  as well as in the Department of Posts and Police. He had a while ago fled to Tanjore, a Maratha prinicipality under Tulsaji who governed with British protection, apprehending persecution on account of his closeness to the Mysore Royal family. As Lord Pigot was superceded by George Stratton at Madras and unable to meet him, Tirumala Rao returned to Tanjore and was there introduced to Mr. John Sullivan, British Political resident at Tanjore. This contact helped him in good stead for the next six years as the Mysore Royalist’s de facto Ambassador in residence at Tanjore.

Haidar and his son Tipu Sultan’s aggressive and successful First and Second Mysore wars had made the British restive and seeking out new approaches in trying to bring Mysore to it’s knees. Knowing this well, Maharani Lakshmammanni addressed a letter to Lord Macartney, Governor of Madras (1781-1785) offering “ ‘to pay one crore or ten millions of Arcot Rupees for the expense of the camp, and grant to the company a Jaghir to the amount of fifteen lakhs per annum, and thirty six lakhs more annually for the payment of the Company’s troops to defend the Kingdom’, if his Lordship would condescend to comply with her agent’s request and help to restore the Kingdom to those to whom it rightfully belonged to.” The result of all this and further correspondence was a treaty known as ‘The Rana Treaty for the Restoration of the Hindoo Dynasty of Mysore’ signed by Mr. Sullivan and Tirumala Rao and further authenticated by the Rev. Schwartz who was an old Mysore Missionary Hand. The treaty was further ratified by the Government of Madras on 27 November, 1782. The uniqueness of this treaty was a clause that said ‘If the Company failed to reduce ‘Hyder Naig’ and were obliged to make peace with him, the Company would take over the protection of the loyalists and reimburse them of the money advanced to them’. So the treaty was one wherein the Rani looked for the restoration of the hereditary right of her House and the British looked for the accompanying pecuniary benefits.

Already in September, 1782 as the ‘Rana Treaty’ negotiations were progressing, the  British dispatched an army under the command of Colonel Lang started to proceed towards Coimbatore. In March, 1793 this army accompanied by Tirumala Rao arrived at Karur which was carried after a gallant struggle on both sides after about 10 days. Finally the Hindu Colors of Mysore were hoisted on the ramparts of this frontier post of Coimbatore. Colonel Fullerton decided to proceed towards Srirangapatana through Satyamangalam during the absence of Tipu in the capital. His march was very successful with him managing to take several of Tipu’s forts as well as reduce refractory Palegars who were raiding Company territory. Around   this time, the English army was advised by the company to suspend the war that seemed to be going successfully for them after which Tipu concluded peace with the British at Mangalore which he was at that time besieging. Much of these events coincided with the period around and just after the death of Haidar Ali.

During the early part of Tipu’s siege of Mangalore, the loyalists made an attempt to do away with Tipu and reinstate the Royal Family with important members of the plot occupying senior positions in the new court. Primary among the plotters were members of the Sri Vaishnava Ayyangar community who during the Wodeyar and also Haidar’s time contributed a large share of the administrative cadre. The dispossessed Palegars of Mysore, many of whom along with their retainers were placed under house arrest in Srirangapatna, some elements of The army both Hindu as well as Muslim, British prisoners of war as well as British promise to come to the aid of the royalists played a large part in the formulation of the plot. But the plot failed even before it took off. Tipu’s retribution was swift as well as merciless. The royalists were arrested one after the other and put to death in several barbaric ways. 700 members of Tirumala Rao’s family were put to death in Srirangapatna. Contemporary references to the plot make no mention of the Rani’s role in it. However it is hard to believe that such a large plot involving very important personnel of Tipu’s inner circle would have been carried out without the knowledge as well as encouragement of the Rani.

This failure only hardened the Rani and Tirumala Rao’s heart and they went full steam ahead trying to subvert the Muslim influence in Mysore. As Tipu was making plans to attack the British in the Carnatic and in Malabar, the agents of Rani, Tirumala Rao and his brother Narayana Rao camped at Tanjore and then at Coimbatore provided the information to British about the plans and arrangements made by Tipu against the English. Thirumala Rao made frequent visits to Madras and kept the British alert about the movements the Tipu. The Rani had by now established a very good diplomatic relationship with Campbell, the British Governor of Madras. Around 1790, the Governor of Madras sent a force under General Meadows accompanied by the agents of Rani towards Karoor, after capturing which, captured Vijayamangalam and Dharapuram too. Dindigul also fell the British arms. On hearing this, Tipu left Coimbatore and retreated to Srirangapatana with his army. This led to a situation where Governor General Lord Cornwallis laid siege to Srirangapatana in 1792, with his allies. Tipu sued for peace. General Meadows who had all along the course of the war was against the conclusion of war and wanted to capture the fort and restore the old royal family. Cornwallis was however adamant that Tipu only be disarmed but left alone after giving up half his territory, paying a huge indemnity and offering his sons as hostages so that the power of the Nizam and Marathas could be kept in check. This caused utter disappointment to the Rani and her agents.

After the reverses in the 3rd Mysore war, Tipu intensified his diplomatic over reach with the French as well as other large powers as the Turks and the Afghans. All this information was being conveyed to the British in Madras as well as Calcutta by trusted agents of the Rani who were employed in several departments in Tipu’s state.

In 1796 Khasa Chamarajendra Wodeyar, the nominal king of Mysore died. But Tipu never showed any interest to install successor from the royal family on the throne. This act of negligence of Tipu was deeply resented by the royalists and enhanced their sympathy towards Rani. Even Haidar for all his overbearing attitude towards the Royals always made sure that at least a pretense of loyalty to the Wodeyars was kept up. Tipu had by this time discarded this thin veil of pretense too. This decision would cost him a Kingdom.

The arrival of The Earl of Mornington, Richard Wellesley and Tipu’s continuous and open overtures to the French only hastened the urge of the British to finish him once and for all. Finally on that fateful day on the 4th of May1799, Tipu arose from his lunch after having propitiated Rani Lakshmammanni’s family deity Sri Ranga and rode out into battle sword in hand. By the evening his lifeless body would lie in his palace as Srirangapatna was being sacked by the victorious British and it’s allies.

Thus ended the brief but tumultuous Muslim interregnum in the affairs of Mysore. On the 8th of June, 1799 Wellesley wrote to the Commissioners- ‘I authorize you to place the Rajah formally upon the Musnad, and to appoint, in the Rajah’s name, Purnaiah to be his Dewan.’ On the 30th June, 1799 the 5 year old boy King Krishnaraja, Khasa Chamarajendra’s son was placed on the throne of Mysore. He would be aided in his duties by Maharani Lakshmammanni who would be his Guardian. A life time of sacrifice and dogged determination had paid off for the Queen Mother.

In the end, we see a woman who came out as a widow from the seclusion of a Harem and took upon herself the mantle of delivering Mysore from the grip of Haidar Ali and Tipu Sultan, both usurpers of her family right. She was practical as well as shrewd. She knew how to mould people into instruments of her will. She was persistent in her efforts, courageous enough not to escape from Mysore, thereby deserting her people   even under the hardest of circumstances.

A calumny often held against her is that she teamed up with the British and that in the end she deprived her trusted lieutenant and lifelong servant Tirumala Rao from the Diwani of Mysore. It was imperative to ally with the British against Tipu as only they were in a position to oppose him militarily. That being said, the ‘Rana Treaty’ she helped draft was a balanced treaty which ensured that Mysore retained it’s revenue and administrative powers even at the cost of paying for British expenses incurred in the war. Her treatment of Tirumala Rao was something that she could not control as the decision of conferring the Diwani on Purnaiah was Lord Wellesley’s which turned out after all to be a very prudent decision. It must not be forgotten that until the end, Maharani Lakshmammanni was grateful to Tirumala Rao and often took his name with affection. The letter to Wellesley from the Maharani on 25th June, 1799 even after her hearing of Purnaiah’s Diwani, where she reminds the English of her promise to award Tirumala Rao the hereditary Diwani and 10 percent of revenues of the state  are a testimony to this fact. That being said, one cannot but grieve over the ill luck that fate meted out on such a son of Mysore as Tirumala Rao.

Her notable qualities of devotion to her subjects, loyalty to the throne of Mysore, piety and charity were among the reasons why Tipu Sultan in-spite of knowing about her repeated attempts at dethroning him was unable to bring her to any physical harm as he was aware of the enormous respect she commanded among the people of Mysore.

As I noted at the beginning of this paper, Maharani Lakshmammanni’s name is often forgotten when speaking about the notable personalities of Mysore. They who are guilty of this  omission are guilty of forgetting history itself


  1. History of Mysore, Vol III, C. Hayavadana Rao
  2. Tiger of Mysore, Denys Forrest
  3. Maharani Lakshmammanni and her relations with Tipu Sultan, Dr. M. Susheela Urs
  4. The Mysore Pradhans, M.A. Narayana Iyengar, M.A. Sreenivasachar
  5. History of Tipu Sultan, Mohibbul Hasan
  6. The problem of writing a proper History and the forgotten chapter in the History of Mysore, Dr. M.A. Jayashree, Sri M.A. Narasimhan


This biographical note was presented by me on December 25, 2015 at the National Conference of Bharteeya Itihasa Sankalana Yojane in Mysore , where the Seminar focus was upon ‘Indian Women through the Ages’. I am of the opinion that Mysore or even the South of India has not seen a Woman abler than Maharani Lakshmammanni in the past 200 odd years of History.


Posted in Anecdotes in Kannada history, Tipu Sultan & his times | 5 Comments

The Goddess and a Sultan: Hindu Coinage of Tipu Sultan

In 1791, Parshuram Bhave (Bhau), the Maratha General marched on Tipu’s richest province, Bednur. Here, Maratha horsemen under the command of Raghunathrao Patwardhan plundered the Shringeri Monastery of all of it’s valuables, killed and wounded many people and desecrated and committed sacrilege at the Holy shrine of Sri Sharada Devi. The harmless Brahmin guardians of the famed temple town were no match for the Maratha army accompanied by Pindari marauders. The loot that was carried away was of the value of Sixty Lakh Rupees.

The Maratha historian G.S. Sardesai writes – ‘Raghunathrao Patwardhan burning with the desire of revenge against Tipu, wantonly destroyed at this time the holy shrine of the Shankaracharya of Shringeri, an affront to Hindu religion by a brother Hindu, the sad memory of which long remained fresh in Maratha memory‘.

About a thousand years ago, Adi Sankaracharya, the greatest proponent of Advaita philosophy, founded the Matha (Monastery) and Shringeri, with Sri Sharada Devi as the Presiding Deity. Sri Sharada Devi is a representation of Saraswati, the Indian Goddess of Learning and Wisdom. Adi Sankaracharya founded four Mathas at four corners of India, Shringeri in the South, Jagannathpuri in the East, Dwaraka in the West and Badari in the North, to bring about unity and integrity in India and to revive the Hindu faith – ‘Sanatana Dharma’.

Over time, the Matha developed as a ‘Dharma Sansthana’ – ‘House of Righteousness’, owing to several land endowments made by several emperors over a millenia. The temple was not simply a ‘Jagir’ of endowment exercising revenue and judicial authority, but a house practising a ‘code of righteousness’. The Matha was distinguished by an unbroken succession of Jagadgurus (Head Priests) known for their spiritual eminence, learning and piety.

Shocked by the Maratha vandalism, the then Jagadguru of Shringeri, Sri Sacchidananda Bharati III was forced to leave the place and live at Karkala, another temple town about 50 miles south of Shringeri. Helpless and despondent in the face of this aggression, the first ever recorded sack of the temple town which was left unmolested even during Malik Kafur’s rampage through South India, he wrote to Tipu Sultan for help.

Tipu Sultan replies to the Jagadguru through a letter dated July 6, 1791.


The Honorable Shringeri Shri Sacchidananda Swamigal, bestowed with Shrimat Param Hansa.

We received your letter and have understood the gravity of the matter. We have noted that the cavalry of the Maratha king attacked Sringeri and beat the Brahmins and the other people, removed the idol of the Goddess Sharda Ammanavaru (Mother) and also looted the valuables belonging to the Shringeri Math. We have also noted that four discip;les belonging to the Shringeri Math had to take shelter at Karkala and that the idol of Shringeri Sharda Ammanavaru was consecrated in ancient times and if this idol has to be consecrated again, the support of the government is needed. The reconsecration of the deity will be performed along with mass feeding, if the requisite amount is provided by the Government.

Those who have committed such atrocities will suffer the consequences as stated in a particular shloka (verse in Samskrita) – ‘People do evil smiling but will suffer the penalty in torments of agony – Hasadhvi Kriyathe Karma Raudhrir Anubhuyathe’. Treachery to Gurus will lead to all round ruin, destruction of all wealth and the ruin of the family.

On hearing of the attack, the Sarkar has sent an elephant with it’s Mahavat, Ahammed. The Asaf of the city has been ordered to get a palanquin made for the Math and pay 200 rahathis in cash and 200 rahathis for paddy for the consecration of the idol of Sri Sharada Ammanavauru. Carry out appropraite measures for the consecration of the idol of the Ammanavaru idol and send the report immediately. May God bless the government of Tipu (Ahmadi).

We are sending a heavy sari (worked in Gold) and a blouse piece for the Goddess Sharada Ammanavaru, and a pair of shawls for you. Please write on receiving them. An order is sent to the Asaf of the town to deal with the problems of the Math. Contact him.

Date 26, month Samarisala Babarabadhi, Year San 1219, Mahammad, Virodhikrita Samvat Ashadha Bahula 12. Writer Narasaiah   Signed Nabi Malik

Goddess Shri Sharadamba. Observe her holding a vessel with the left and a parrot with her right hand.

Goddess Shri Sharadamba. Observe her holding a vessel with the uplifted left and a parrot with her uplifted right hand.

The Sharada Image damaged during the Maratha Raid - Now housed at Vidya Shankara Temple, Shringeri

The Sharada Image damaged during the Maratha Raid – Now housed at Vidya Shankara Temple, Shringeri

This particular incident that transpired during the 3rd Anglo Mysore war is well documented and known to historians and laymen alike. Tipu’s close relationship with Shringeri did not begin with the sack of Shringeri by the Marathas but had begun much earlier in 1785 A.D. when Tipu issued a ‘Nirupa’ – Decree regranting the Shringeri Matha with a new ‘patte’ or ‘document’ which confirmed that Shringeri would continue as time honoured ‘Sarvamanya’ and free from all trouble. ‘Sarvamanya’ meant that the territory under it’s jurisdiction was tax free and it would enjoy all rights with regard to taxation and law within it’s territory.

Just prior to the actual  sacking of the town and Math , Tipu had been exchanging letters (April, June 1791) with the Jagadguru assuring him that the Mysorean army was in battle with the enemy who had ‘transgressed the boundaries of his kingdom and assaulted the people’.  Tipu firmly believed that the blessings of the Guru might result in bringing happiness and prosperity in his kingdom.

A letter Aug 5, 1791 from Tipu Sultan to the Shringeri Jagadguru - Obverse. Tipu's insignia - blazing Sun with Tiger stripe rays and 'Bismillah' calligraphy inside is seen at the top.

Another letter Aug 5, 1791 from Tipu Sultan to the Shringeri Jagadguru – Obverse. Tipu’s insignia – blazing Sun with Tiger stripe rays and ‘Bismillah’ calligraphy inside is seen at the top.

A letter Aug 5, 1791 from Tipu Sultan to the Shringeri Jagadguru - Reverse. Obverse Tipu Sultan's signature - Nabi Malik at the bottom right of the letter.

Letter Aug 5, 1791 from Tipu Sultan to the Shringeri Jagadguru – Reverse. Obverse Tipu Sultan’s signature – Nabi Malik at the bottom right of the letter.

The translation of the letter dated July 6. 1791 that I provided above had a word that perplexed scholars ever since the letter was discovered among a bundle at the Math in 1916 by Rao Bahadur K. Narasimhacahar, the then Director of Archaeology in Mysore. The word inside was ‘rahathis‘ from  ‘200 rahathis in cash‘ that Tipu sent the Math to cover restoration and reconsecration costs.

What was this ‘rahathi’? It was obvious that this had to be a coin of some sort as the letter clearly mentioned ‘rahathis in cash’ – ‘nagadhanu innuru rahathi‘. But what kind of a coin of Tipu was this? Mysore’s coinage during Tipu Sultan’s time was according to contemporary and later British numismatists like J.R. Henderson, Geo Taylor regarded as the finest of the crafted coins in India. From the calligraphy to metal content, die quality to milling at the edge they were superior to the coins of any of the Indian rulers of that time. Tipu also named coins of each denomination with a certain name. Many of these coins also were called by other names in the markets. For example Tipu called his double rupee, a splendid piece of work in silver ‘Haidari’ but the village sarafs and merchants called it ‘nakkara’.

For over 8 decades while it was commonly believed that the Rahathi was some coin that the Sultan had termed such and sent to the Math. The word ‘Rahathi may have come from the root Arabic word ‘Rahath’ which means ‘the palm of the hand or ease, tranquility’. This may have signified a coin that may have been given for the specific purpose of providing ease and tranquility to someone beset with fear. Mohibbul Hasan in 1971 related the Rahathis to Tipu’s ‘fanam’ coins. The fanams were Tipu’s lowest denomination of coinage in gold and the name itself cme from the dravidian colloquial ‘panam’ for coin.

In 1997, renowned numismatist Sohanlal Sisodiya, who has after the Madras and Bangalore Government museums, the largest private collection of Mysorean Coinage brought into limelight a certain gold coin which had an image on one side and a legend commonly seen on Tipu’s coins on the other side.

Obverse of the coin - Lady seated with parrot in right hand and left hand strumming veena

Print of the Obverse of the coin – Lady seated holding parrot with uplifted right hand and uplifted left hand with a kalasha

Reverse of the Coin with inscription in Arabic - 'Hua al Sultan al waheed al Aadil'

Print of the Reverse of the Coin with inscription in Arabic – ‘Hua al Sultan al waheed al Aadil’

The reverse of the coin is the give away that points the coin to Tipu Sultan. The legend on it is in Arabic and says – ‘Hua al Sultan al waleed al Aadil 1215‘. This is translated as ‘He is the Sultan,the Unique, the Just’.  1215 represents the Mauludi date of the coin. The Mauludi calendar was one devised by Tipu to synchronise the Islamic Hijri calendar with the South Indian Hindu Solar one. Tipu’s gold and silver coinage all carry this legend albeit with the name of the Prophet Muhammad tagged to it. The legends read ‘Muhammad Hua al Sultan al waleed al Aadil’ – Muhammad! He is the Sultan, the Unique, the Just. The coin with the Sharda icon on the obverse does not have the name Muhammad on the obverse. This in all probability was omitted by Tipu as the coin was an offering to the Hindu Math. So, the world had finally discovered what a ‘Rahathi’ looked like!

Tipu was also a master at propaganda. Along with attempting to help the Math recover, Tipu wished to emulate the example of Karnataka’s greatest ruler, Sri Krishnadevaraya who initiated the custom of custom coinage with deities on them as presentation to important temples. He around 1514-1515 A.D. issued a heavy gold coin in honour of Lord Venkatesvara, presiding deity of Tirupati. The obverse of the coin has Sri Venkatesvara standing on a lotus wearing a tall kirita (crown) and holding in his 4 arms the icons attributed to him.  The reverse has his name in Nagari characters. The coin was regarded to have been specially minted after the Vijaynagara victory over the Gajapatis of Orissa and to facilitate Sri Krishnadevaraya to perform ‘kanakabhisheka’ to the deity at Tirupati after his victory. Tipu like his father Haidar Ali and most other rulers who followed the almost legendary Kings of Vijaynagara, tried to emulate them in practice and even iconography. Being the Muslim ruler of a predomiant Hindu kingdom, it was imperative for Tipu to constantly reinforce his image in the eyes of his Hindu subjects that he was no usurper but an upholder of the princely tradition all the way back from Vijaynagara.

There are detractors of Tipu’s relationship with Shringeri who suggest that Tipu only began devotion to the Math after suffering reverses during the course of the 3rd Anglo Mysore war. This is factually wrong because as I have shown Tipu-Shringeri correspondence began well before the sack happened. Besides, as the contents of Tipu’s letter shows us it was the Jagadguru Swamiji himself who requested the Sultan of Mysore for help. Logic also dictates that the Swamiji would not have done so unless he was confident that the Sultan would not refuse to help.

For a very long time it was also believed that Tipu discarded his father Haidar Ali’s tradition of coining currency with Hindu deities on them. The British numismatist W. Elliot writing about the Elephant motif on Tipu’s copper coins again a continuation of the elephant on Ganga and Vijaynagara coinage says ‘Even Tipu, notwithstanding his love of innovation and contempt of everything Hindu, continued to use it on his copper coins’ . How wrong Elliot was.

And yes, the letter from Tipu is in Kannada, not Farsi. Though Tipu introduced Farsi as the administrative language of the court at Seringapatam, all documents at the Talukas and ‘Grama’ levels continued to be  maintained predominantly in Kannada. Communication coming to Seringapatam in Kannada, Marathi, Telugu, Tamil and even Malayalam would be translated into Farsi and recorded before the court. The letter shown in this article is written in the Modi Kannada script. This script was Kannada written in a free flowing style without any breaks or full stops. It was commonly used to keep accounts and to communicate in letters.

As a post script it will only be just on my part to mention that though the sack of Shringeri is almost always termed as the ‘Maratha sack of Shringeri ‘, there is no way possible that anyone in the Maratha hierarchy had ordered or even wished that the temple town of Shringeri should be put to fire and sword and given to plunder. Just 30 years ago the flower of the Maratha nation had perished fighting with the Afghans at Panipat in 1761 for the sake of upholding Hindu Dharma and for the sake of their motherland – Bharatha, represented by the Mughal Emperor in Delhi whom they had propped to the throne.  Maratha armies were always accompanied by a class of men the British called ‘looties’ and ‘pindaris’ later, who were actually nomadic tribes and mercenary soldiers of fortune whose task was to sell goods to soldiers along the campaign, harass stragglers in the enemy camp and implement a scorched earth policy of burning crops, stealing livestock, plundering civilians once they entered the enemy’s lands. They would not be paid by the government and had to eke out a living off this plunder.

It was this group who put the Maratha name to shame that day at Shringeri. While it is true that Parshuram Bhau and Tipu had personal grudges against each other, often fuelled by Tipu’s maltreatment of the Maratha chief’s along with their families whom he displaced in his territory,  many among whom were blood relatives of the Bhau. That being said it was expected that Parshuram Bhau, being the General of the Maratha army should have kept the ‘looties’ in check and not allowed them to run riot at Shringeri. In the same way Tipu is also to be held responsible for the often reprehensible conduct of his armies across Malabar and Coorg where even larger incidents of temple vandalism, loot and rapine were seen in the Mysorean campaigns of 1785-1792. If this letter to the Shringeri Jagadguru has Tipu talking about restoring a damaged temple, another letter from him to a Muslim divine in the Kirkpatrick papers has him passing orders for a temple to be pulled down as it was standing in front of a Dargah! History is not always tinted black or white. It is usually in shades of gray. It is for us students of history to put all the sides in an impartial perspective and draw conclusions if one can.

Peshwa Madhav Narayan Rao conducted an enquiry and ordered Parshuram Bhau to give compensation out of his personal finances and return the looted articles to the Math. Documents from the Maratha court archives have shown that the Bhau gave a positive reply to this and was sincerely apologetic for the incident.

Another idol of Sri Sharada was consecrated at Shringeri and the Jagadguru sent ‘prasada’ and fruit to the court at Seringapatam further to this. Tipu and the Jagadguru continued to share a very cordial relationship that lasted till the death of Tipu at last battle of Seringapatam in 1799. We know from his letter  to Shringeri in 1795 that he depended upon 3 sources of strength – God’s grace, Jagadguru’s blessings and the prowess of his arms.

One cannot but deny the fact that in the matter of Tipu’s help to Shringeri during that turbulent period, he was  worthy of the legend he inscribed on the ‘rahathi’ coin he presented to the temple – ‘He is the Sultan,the Unique, the Just‘.


Shringeri Sharada Peetham – http://www.sringeri.net

The records of the Sringeri Dharmasansthana, Dr. A.K. Shastry

Sunset at Srirangapatam, Mohammad Moienuddin

The coins of Tipu Sultan, Geo P. Taylor

Coins and Currency Systems in Karnataka, Dr. A.V.N. Murthy

Posted in Anecdotes in Kannada history, Tipu Sultan & his times | 8 Comments

Chair of the Khudadad Sarkar: The Throne of Tipu Sultan

The magnificent throne of Tipu Sultan was in the form of a life size Tiger, clothed in shimmering gold metal sheets and studded with dazzling precious stones. An aesthete’s delight, the marvelous piece of art, crafted in wood and gold, was broken into pieces, by the Prize Agents of the East India Company after the sack of Seringapatam. After the throne was dismantled, what remained was a massive Tiger head, two small tiger heads and the gorgeous bird of Paradise (Huma) that perched over the ornamental canopy of the royal seat. The bas-reliefs of the throne, with silver steps to ascend, were decorated with tiger heads, worked in sheets of gold and adorned with precious stones.

Shortly after Tipu’s attack on the Travancore Lines and the return of his Embassy to the Turkish Sultan at Constantinople in May 1790, with letters patent from the Sublime Porte allowing the Sultan to assume the title of an independent King, the right to strike coins as well as to have the ‘Khutba’ read in his name, he directed the formation of a throne of Gold, ornamented with jewels of great value. By about 1792, work on the throne was completed.  Preparations were underway for Tipu to ascend throne on the ordained day. One branch of the national festivity was to have been the solemnization of 12000 marriages on one and the same day. A separate code was prepared about this same period for regulating domestic manners and morals. A draft of one of these in the Sultan’s own handwriting was to the following effect: ‘The faithful shall dine on animal food on Thursday evening, and on no other day of the week‘. He was obviously trying to emulate the Great Moghal Akbar’s instructions to the followers of the Din-E-Ilahi movement he initiated.

Another of Akbar the Great’s custom that Tipu wanted to emulate on ascending the throne is mentioned by Kirmani is his contemporary account of the event. He says:’As according to the customs of the Kings of Delhi, first introduced by Sultan Jalaluddin Muhammad Akbar – for they previously demanded the daughters of the family of Juswant (i.e. daughters of the Rajput princes of Hindustan)-previous to the Sultan’s ascension, a certain ceremony remained unperformed‘, the Sultan having dispatched hundreds of thousands of pounds to the Raja of Kutch, for realizing the object. Kirmani writes – ‘By his presents and favors, Tipu made the Raja willing and agreeable in this matter. At this period however, fortune being employed in endeavors to ruin those professing the true religion, and the defender of God’s people, this happy result was not attained.‘ Tipu like Akbar, may have been seeking a princess from a Royal line.

But the turbulent events that Tipu faced from 1790 on wards did not give him time and opportunity to do so. From 1792 on wards  he was engaged in a series of wars against the marauding British forces and their Indian allies. He was never destined to sit upon the magnificent throne.

Only one sketch by an artist who actually saw the throne exists today. This is titled the ‘Front view of the throne of the late Tippo Sultaun’, and drawn by Thomas Marriot, ADC to the Commander-in-Chief, Madras dated 6 August 1799. Thomas Marriott preceded provided one of the few eyewitness accounts and pictorial representations of Tipu’s throne before it was broken up on the orders of the Prize Committee.

Front View of Tipu Sultan's Throne

Front View of Tipu Sultan’s Throne

Tipu Sultan's Throne - Top View

Tipu Sultan’s Throne – Top View

This sketch is the only known record of the throne viewed from above. It shows two additional smaller tiger-head finials at the rear of the throne not visible in any other depiction of the throne and in all likelihood explaining the origin of the finial from the Wigington collection (sold at Sotheby’s London, 25 May 2005, lot 7).

There is another painting of the throne of Tipu, encased in a gilded frame (38.5*53.2 cm.), portraying the sultan seated on the royal chair painted in water colour on paper. It was drawn by Anna Tonelli (July 1800), a year after Tipu died in the battle of Seringapatam. This painting of the fabulous throne is the only one of its kind as its shows Tipu sitting on the throne; no other similar painting has been found so far. However Anna Tonelli did not actually see the throne or Tipu but only made a sketch after hearing descriptions of it from first hand witnesses. The sketch is also factually wrong as it is well documented that Tipu never sat upon this throne.

Tipu Sultan Seated on Throne, Anna Tonelli

Tipu Sultan Seated on Throne, Anna Tonelli

The throne was in Tipu’s palace the Lal Mahal in Seringapatam. Sadly, this palace was dismantled in the years between 1807 and 1809 on the orders of Colonel Wellesley.

Ruins of Lal Mahal - The throne of Tipu Sultan sat here

Ruins of Lal Mahal – The throne of Tipu Sultan sat here

The grandeur of the throne was viewed from different angles and perspectives by those who had the opportunity to see it. ‘This throne was considerable beauty and magnificence. The support was a wooden tiger as life, covered with gold, in the attitude of standing; his head[and] fore legs appeared I the front and under the throne, which was placed across his back. It was composed of an octagonal frame, eight feet by five, surrounded by a low railing on which were ten small tiger heads made of gold, beautifully inlaid with precious stones; the ascent to the throne was by small silver steps on each side. From the centre of the back part, opposite the large tiger’s head, a gilded iron pillar rose, seven feet high, surrounded by a canopy superbly decorated with a fringe of pearls. The whole was made of wood, and covered with thin sheet of the purest gold, richly illuminated with [a] tiger stripes and Arabic verses. The huma was placed on the top of the canopy, and fluttered over the Sultan’s head.‘-Asiatic Annual Register, 1800.

Mir Husain Ali Kirmani, a noted historian during the reign of Tipu, gives a vivid description of the throne -‘The seat of the throne was supported on the back of a tiger, the solid parts being made of heavy blackwood entirely covered with a coat of the purest sheet of gold, about as thick as a guinea, fastened on with silver nails and wrought in tiger stripes, curiously intended and most beautifully and highly polished. The floor of the throne about 8 feet in length,5 feet in width was raised 11 feet on the ground. The ascent to it on each side was a ladder of solid silver gilt; intermixed with the ornamentation of the howdah were hundreds of Arabic sentences, chiefly from the Koran, superbly stamped. The canopy was formed of a lighter wood entirely cased with sheet of gold with a thick fringe all around it, composed of fine pearls strung to threads of gold. The central part of the canopy was surmounted by a most curious and celestial figure of the Hummaha, formed of solid gold, nearly the size of a pigeon and covered over with the most fabulous jewelry, its back being one large and beautiful carbuncle, the tail resembling that of a peacock studded with jewels. The whole tail was so arranged as to imitate the most dazzling plumage and so closely set that the gold was scarcely visible. The throne legs with tiger stripes and in tiger claw feet.

But, Major David Price, one of the prize agents, saw it differently – ‘As far as I can now describe, it was a clumsy wooden platform, of six or eight sides, entirely overlaid with gold, of the thickness, I should conceive, of a sheet of lead; sculptured all over with the tiger streak device. It was to be supported on four tigers of wood, also covered with gold; and on an iron stay, curving over from the hinder part of the platform, was to be fixed, the Huma or phoenix ; also covered with gold and set with jewels ….. the sheet of gold was of the highest touch, and almost touch, and almost flexible to the hand.

On May 4, 1799 Seringapatam fell to the British and Tipu Sultan was slain fighting. The palace of Tipu, the Lal Mahal where the throne sat, his treasury and the city were plundered for 2 days. A prize committee was set up by Maj Gen. Harris, under the chairmanship of Gen. Floyd to determine the quantum of prize money to be distributed among thee rank and file of the army and others. One of the terms for distributing the looted wealth of Seringapatam was that each soldier would receive his share based on his rank. The coins and other articles seized from Tipu’s bed chamber were allotted to the army; the store and ordinance to the East India Company. For the purpose of distribution, the prize agents broke up Tipu Sultan’s magnificent throne. This annoyed even Arthur Wellesley (Later Duke of Wellington). Commenting on their behavior, in a letter to his brother, Lord Mornington on 19 August 1799, he said, ‘You may conceive what sharks they are. This day I have been obliged to send an order to prevent them from selling the doors in the palace.

Major Pultney Mein, a surgeon in the British Army, also participated in the siege of Seringapatam. In 1842, in response to a report on the siege in a journal, he observed the features of the throne and the details of its destruction –


In your paper of February 9th , you give an account of the celebrated tiger’s head so frequently employed to ornament the Royal sideboard. As you seem to have been misinformed on the particulars of its history, I take the liberty of sending you a true account of it. In the first place it was not taken by Earl Cornwallis but by Lord Harris; it formed no part of a footstool but was the head of a large tiger which supported the platform and the throne above.

This tiger was made of wood covered with gold and was in a standing posture. The head was sold by auction on the behoof [sic] of the army and was purchased by me for something less than 500 pounds. It was afterwards purchased by the Marquis Wellesley to be sent to the court of Directors. The platform itself was surrounded by a gold railing ornamented with ten smaller heads set with rubies, emeralds and diamonds, one of which I posses and is, I believe the only one not in public collection. The bird which you call a Peacock and which overhung the canopy was intended to represent a fabulous bird called the huma and which I suppose was in the Hindoo mythology analogous to the classic Phoenix. The canopy itself was ornamented with a fringe of pearls, ten inches deep. This bird, now as you say, so highly valued. I may add that this gorgeous throne was barbarously knocked to pieces with a sledge hammer.

Tippoo’s pistols, too. Were very handsome, the barrels being inlaid with gold, representing a tiger hunt and having an inscription in Persian of which I send you the following translation.

The matchless pistols of Hindoostan’s King
Outvie the lightening on its fiery wings,
Courting destruction should a foe oppose
His mangled forehead would their force disclose.

I remain,
Yours very obedient servent,
An Eye Witness.

The Jaganmohan Palace Museum at Mysore boasts of a Howdah, which is a wooden chair made for travelling on an elephant, that belonged to Tipu Sultan in it’s collection. This in my opinion is the only surviving chair of Tipu Sultan that is closest to resembling Tipu’s throne or at least gives us a fair idea of it’s shape and design.

Bubri Howdah of Tipu Sultan

Bubri Howdah of Tipu Sultan

A closer view of the Bubri Howdah - Tiger Stripe Designs and Tiger Finials

A closer view of the Bubri Howdah – Tiger Stripe Designs and Tiger Finials

The Howdah is made of wood and is a stately piece. It is octagonal in shape and has embroidered cloth trappings on all sides. The embroidery seen are the typical Tipu Tiger Stripes – Bubris across the 8 sides of the howdah. The Brass Tiger head finials are also placed at the 8 corners of the chair. Tipu’s throne was similar with gold sheets placed on the wood and bubris carved across the sheets. The tiger head finials were not of brass but made of lac and covered with gold and set with precious stones. And to complete it, it had a golden canopy with the gem set Golden Huma suspended to it.

Today one may look at this wooden Howdah and only imagine the grandeur of Tipu Sultan’s throne in Seringapatam. Coveted for nearly half a a century by the British, the throne had come to symbolize the wealth and magnificence of the state of Mysore – that he called ‘Khudadad Sarkar’ or ‘God Given Government’, which was plundered and divided just like the throne into several parts among the victorious allies – the British, Marathas and the Nizam that day.

Tipu’s throne is also a reminder of something more striking – His personal character. History is replete with examples of thrones many among them more ornate and valuable than Tipu Sultan’s. But it was only Tipu who refused to ascend the throne he had built until he felt himself to be worthy of it. For 7 long years, from 1792 till his death in 1799, Mysore was in a state of war with half of it’s territories surrendered to the British and Tipu’s sons taken hostage after the third Mysore war. He considered it an act of dishonor to himself and to his people if he ascended this throne without getting Mysore it’s due and rightful share in the game of thrones that came to symbolize the turbulent history of late 18th Century India.

This sentiment was unlike the sentiments of most rulers of then and even today. He perhaps would have agreed with his friend and ally, Napoleon Bonaparte who said – ‘A throne is only a bench covered with velvet.


Sunset at Srirangapatam – Mohammad Moienuddin
Bonhams Sale – Thursday 2 April 2009,London
Sothebys, London. 12 July 2012 Sale:List of the spoils of Tipu Sultan. Sydenham, Benjamin and Marriott, Thomas.
History of Tipu Sultan – M.H.A. Khan Kirmani
Asiatic Annual Register, 1800
Memoirs of Life and Service of David Price
History of Mysore, C. Hayavadana Rao, 1946

This article and the earlier ones on Tipu Sultan’s throne would not have been possible had Late Mohammad Moienuddin not spent 20 years of his his blessed life travelling and documenting artifacts originating from Tipu’s Mysore that are now dispersed in collections throughout the world. A former minister in the government of India, Mohammad Moienuddin first became interested in the life of Tipu Sultan when he was appointed Chairman of the Tipu Sultan Research Institute. He spent a large part of his life’s earnings researching for his book: Sunset at Srirangapatam that was finally published by Orient Longman in 2000. May God bless his memory.

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