I also present the political events that occurred in Europe, North Africa, Middle East, India and China, during Elala’s reign in ancient Ceylon. This source collection is meant to offer what has been written about King Elala, since 1859. Events run into each other, overlap and produce an enormous confusion.”
This was very unfortunate and it has made it difficult for us now to fix dates or make up an accurate chronology. As Nehru aptly described in 1946, “Unlike the Greeks, and unlike the Chinese and the Arabs, Indians in the past were not historians. Furthermore, think for a while, how the world remembers Julius Caesar now? Only by the writings of Plutarch, Suetonius and Shakespeare. Sivaji Ganesan did play brief drama scenes of Socrates (script written by Karunanidhi), Emperor Asoka (script written by Maran), and essayed biopics on Katta Pomman (script written by Sakthi Krishnasamy) in 1950s, and later Raja Raja Cholan (Aru Ramanathan).
Nagiah and M.K.Thiyagaraja Bhagavathar), scripted by Ilankovan. When he was young, MGR acted in a minor role in Ashokumar (1941) a Tamil biopic on Emperor Asoka and his son Kunala (played by V.
#TAMIL KINGS MOVIE#
Karunanidhi, his nephew Murasoli Maran and lyricist Kannadasan) as well as movie stars who could have done justice to Elalan’s role, like MGR, Sivaji Ganesan and SSR had somewhat ignored king Elalan in 1950s! Not only historians, even Tamil movie script writers who specialized in ancient Tamil history (such as M.
It is a pity that ancient Tamil king Elala (aka Elara) has been poorly served by Indian and Tamil historians of the past and present. These diverse nationalistic readings of this pervasive myth by Sinhalese and Tamils need detailed future investigation.” Petersburg consultation, Wesley Ariarajah pointed out that Tamil narration of this myth highlights that it was King Elara who proposed a dual battle, as opposed to King Dutthagamani, who is credited with that suggestion as recorded in the Mahavamsa. “When I delivered an early version of this paper at the St. The impetus for this commentary was provided by a ‘Note’ in a 2003 paper written by Buddhist monk Mahinda Deegalle, on violence and Theravada Buddhism.
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