“Did a Chola king capture 12,000 Eelam people as prisoners?”
“Did a Chola king capture 12,000 Eelam people as prisoners?”
According to historians, the influence of the Chera (Kerala) and Pandya (Madurai) kings over Eelam existed from before the Common Era up to around the 3rd century CE. At that time, Tamil was the dominant language in Eelam. Later, as a result of the Kalabhra rule, the Prakrit language emerged and the Pali texts were produced. Until this 3rd century CE, the language spoken by the people of Kerala was pure Tamil. Over time, due to the mixture of Sanskrit with the Tamil of the Chera land, a separate language called Malayalam was formed.
In this context, it is also notable that the distance between Eelam and Tamil Nadu is only about 30 kilometres. Dr. Obeyesekere analyses the connection between Eelam and Kerala through the worship of the Pattini goddess (Kannagi worship) and the matrilineal system. He also states that this matrilineal system previously existed among the Sinhala-speaking people of the south but later changed into a patrilineal system. He further states that Pattini worship was brought from the Vanchi region of Kerala, where Tamil was spoken. This indicates that Pattini worship was prominent in Eelam at that time. The modern Kandy Esala Perahera festival at the Dalada Maligawa became a Buddhist ritual during the time of the Telugu Nayakkar kings; before that, it was only a ritual of Pattini worship.
Therefore, the Pali chronicles written from the 5th century CE onwards describe rulers from Vijaya to Dutugemunu, including Ellalan, covering a period of 396 years. These rulers appear to be legendary or constructed figures. It is not that kings did not exist, but rather that their names were reshaped to give Eelam history a Buddhist character. Devanampiya Tissa is presented as a copy or counterpart of the Indian emperor Ashoka. Ashoka is also said to have had a son with the title “Devanampiya.” The Mahavamsa claims that Devanampiya Tissa ruled for 40 years, similar to Ashoka’s reign of 40 years.
The friendship between Ashoka and Tissa is said to resemble the friendship between the Tamil poet Pisiranthaiyar and the Chola king Kopperunchozhan, who maintained friendship without ever meeting. However, Ashoka does not mention this friendship in his inscriptions, nor is it found in Indian historical or mythological records. This raises doubts.
In Sangam literature, there is also mention of a tradition where people, to avoid the suffering and humiliation of old age, would go to a secluded place and sit facing north to die. This is associated with the Ajivika tradition. According to this, a Chola king decided to end his life and sat facing north along with others. He hoped that his poet-friend would come to see him before his death. The poet, realizing this, rushed to the place, but unfortunately the king died without seeing him. Overcome with emotion, the poet also sat facing north beside his friend’s memorial stone and died there.
Meanwhile, according to Pali texts, Vankanasikatissa (son of Vasabha) ruled for three years. The Mahavamsa mentions a story involving Vasabha’s uncle and cousin. In the Rajavaliya, Vankanasikatissa is referred to as Vannesinambapa. During his time, it is said that a Chola king invaded with an army and captured 12,000 people and took them back to his country. This story appears in the Rajavaliya, but is similar to episodes in the Ramayana and also to another story about the Pandya king Porkaikulashekhara in Tamil tradition. However, the other two historical sources do not mention it.
The period from the 3rd century CE (around 201 CE) to the 6th century CE (around 501 CE) is considered a “dark period” in Tamil history because there is little information available about it. If a Chola king capable of invading Eelam existed before this period, Sangam literature mentions two possibilities. One is Karikala Chola (1st Karikalan), from the 3rd century BCE. He came through the sea route via Eelam to attack the Chera king Imayavaramban Nedunchezhiyan at Venni. Realizing disgrace after the battle, he is said to have performed a ritual of facing north and died there.
It is said that his general and companions also died there, and the memorial stone erected for Karikala Chola is today called the “Ellalan tomb.” The word “Pattimagara” in its name is interpreted as “Patti,” a term used in Kerala to refer derogatorily to Tamils, and “Magara” meaning city, implying it belonged to the Cheras.
The battle is dated to around 275 BCE and is said to have no relation to the fictional king Dutugemunu. Furthermore, in Pali literature such as the Dipavamsa, important figures include Devanampiya Tissa and Mahinda Thera, while Ellalan is described as the noble king, not Dutugemunu, who is not given prominence there.
In contrast, in the Mahavamsa, Dutugemunu (Dutthagamani) is presented as the central figure, and Ellalan is also portrayed respectfully. However, according to the Dipavamsa, Prince Abhaya is mentioned once with the title “Dutthagamani” and is said to have killed 32 kings and ruled for 24 years. But it does not state that he killed Ellalan.
Therefore, Ellalan may have died of old age. After him, 32 subordinate rulers may have governed, and Prince Abhaya may have defeated them and taken control of the kingdom. There may have been multiple Tamil princes and smaller kingdoms at the time. Names such as Muthusiva, Siva, Mahasiva, Sena, and Kutta appear to be Tamil names. Likewise, Tissa and Suratissa may also have been Tamil rulers.
It is also suggested that Mahavamsa author Mahanama may have created a genealogical link between Dutugemunu and Devanampiya Tissa through Prince Mahanaga, constructing a narrative that connects Abhaya and Tissa. According to the Mahavamsa, Dutugemunu was not the biological son of his father; instead, he is described as a reincarnation of a dying monk who miraculously entered Queen Viharamahadevi’s womb without a father.
Therefore, Dutthagamani is considered by this view not a historical person but a legendary figure. It is also argued that Eelam at that time was under the influence of Chera rulers. The history of King Elara and King Gajabahu is also interpreted through this lens.
Chenguttuvan of the Chera dynasty is said to have ruled during this period. His brother Adigaiman/Adigopattu Cheralathan is described as a subordinate ruler in Eelam. When Senguttuvan organized the Pattini festival, Gajabahu of Eelam is said to have attended. This Gajabahu is sometimes interpreted as a Jain or Ajivika-associated figure.
Some Sangam poems describe friendly relations between Tamil and Eelam rulers. For example, Silappatikaram mentions the “king of Eelam surrounded by the sea” (Gajabahu). It also records that he attended the consecration of the Pattini shrine.
Later chronicles like the Rajavaliya claim that a Chola king invaded Eelam and took prisoners, and that Gajabahu later returned them. However, this is not mentioned in the Mahavamsa or early Tamil sources and is therefore considered unreliable.
The actual historical interpretation suggested here is that the Chera and Chola kingdoms and Eelam were closely connected, and that many later chronicles reshaped this history for religious or political purposes. It is also argued that early Eelam and South Indian society was primarily influenced by Ajivika traditions, and that other religions were not prominent in Sangam-era texts.
(End note: The image refers to the Chera kings performing the Thunangai dance in battle.)
Translation by Hari
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