King Elara - Chola Dynasty | Anuradhapura - (BC 205 - BC 161) - Sri Lankan History - Kings - Governors - Prisidents

King Elara

Chola Dynasty | Anuradhapura - (BC 205 - BC 161)

From the statements in the Mahavamsa, it appears that Elara, who killed Asela and usurped the throne, was an invader who came to this country. He came here for the sake of kingship. The Mahavamsa also states that he was a Tamil of noble lineage (a “Damilo”). However, when examining information from this period, it becomes clear that the word Tamil used in the chronicles does not necessarily denote the ethnic group as understood today. On many occasions, it was also used in the sense of “invader.” On the other hand, during this period, there did not exist in India a powerful Chola kingdom capable of invading Sri Lanka. By 57 BCE, India was under the control of the Arya Chakravarti. According to the Bhattigumpa inscription of Arya Chakravarti, it is evident that he destroyed the Chola, Pandya, and other kingdoms of South India. Therefore, during this era, no South Indian kingdom possessed sufficient strength to invade Sri Lanka. Based on the above facts, it appears that Elara was merely an individual who arrived with a small group. Due to weak rulers, and because Sinhala kingship had not yet been firmly established, it may be assumed that Elara was able to seize the Sinhala throne. There is little doubt that during the twenty-two-year rule of the two Sena and Guttika kings who ruled before King Asela, Sinhala power had already weakened. The reign of King Devanampiyatissa extended from 236 to 276 Buddhist Era, corresponding to 307–267 BCE. This period overlaps with the reign of Emperor Dharmasoka, which lasted from 218 to 251 Buddhist Era (325–285 BCE). Even after the death of Emperor Dharmasoka, King Devanampiyatissa continued to occupy the throne for about eighteen more years. According to the system of religious missions carried out during Emperor Asoka’s reign, it is evident that Buddhism spread even to the far southern regions of India. This is confirmed by his inscriptions. Asoka’s edicts mentioning “the lower Cholas, the Pandyas, the Satiyaputras, the Keralaputras, and as far as Tambapanni” are significant in this regard. There is evidence that Mahinda Thera traveled through South India on his way to Sri Lanka. It is believed that he resided for some time at Kaveripattinam (Puhar), and that the monastery built there was constructed with the support of Emperor Asoka. Accounts of the Chinese monk Xuanzang, who visited this island in the 7th century CE, also contain related information. Furthermore, after Mahinda Thera established Buddhism in Sri Lanka, monks such as Maha Arittha Thera from the local monastic lineage appear to have engaged in missionary activities in South India. The Buddhist revival that arose during Emperor Asoka’s reign began to decline after his death. Due to the weakness of rulers such as Dasharatha and Brihadratha, who succeeded the Mauryan Empire, royal authority began to disintegrate. The final result was that the Shunga dynasty, a Brahmin lineage, seized power from the Mauryas. As Hindu religious power rose, the influence of Buddhism, which had flourished under Mauryan patronage, began to diminish. At the same time, the small states of southern India that had been subject to Mauryan authority began to assert their independence. Because of these developments, the peaceful and favorable environment that prevailed in this island began to face external threats. Groups such as sea raiders may have expanded further south from South India. Elara’s invasion can clearly be seen as a consequence of this situation. Considering the spread of Buddhism in South India as well as in Sri Lanka, there is little doubt that Elara found it easy to establish himself here. This is evident from his actions aimed at winning the goodwill of Buddhists. The Mahavamsa states that King Elara administered justice impartially, treating friend and foe alike. Several remarkable incidents are recorded in this connection. A bell was installed near the head of his bed, with a rope extending outside the palace. Anyone who felt wronged could ring the bell, whereupon the king would inquire into the matter and deliver justice. On one occasion, while traveling to the Tissa Wewa, a calf was killed under the wheels of his son’s chariot. The cow came and rang the bell. Upon investigation, King Elara ordered his own son, who was guilty, to be executed by severing his head with a wheel. On another occasion, a serpent living in a palm tree ate the chicks in a bird’s nest. The mother bird rang the bell, and Elara ordered the serpent to be captured, its belly split open, and its body hung from a tree as punishment. Such extraordinary stories are attached by the Mahavamsa to this ruler. Although King Elara was not a Buddhist ruler, it is stated that he followed the customary practices of Buddhist kings and visited the Saṅghārāma to inquire about the welfare of the monks. The administrative system of Sinhala Buddhist governance, known as pubbacāritta (ancient custom), is recorded in the chronicles. This system was based on following the practices of earlier rulers and constituted an inviolable tradition. Accordingly, King Elara too was required to adhere to these established norms. On one occasion, while traveling to the Saṅghārāma, the linchpin of his chariot struck and damaged part of a stupa. Buddhist ministers protested that the king had committed an offense. Elara lay down on the ground and ordered that his head be severed as punishment. When the ministers stated that Buddhists do not engage in violence, he paid fifteen thousand kahāpaṇas for the restoration of the stupa. Other wondrous incidents, such as timely rainfall, are also associated with Elara’s reign. Similar stories found in Tamil literature may have influenced these narratives. Stories concerning King Manu Chola include an account in the Silappadikaram of a ruler named Manunīti Kandan, who executed his own son, the crown prince, by running him over with a chariot because the prince had killed a calf. Although the cow is sacred to Hindus and associated with Shiva, Shaiva worship was not yet widespread in South India during this period. It is possible that popular Indian legends were attributed to Elara’s character by his followers in order to highlight his greatness. It is therefore not surprising that such legends entered the chronicles when they were written centuries later. As seen earlier, King Elara may not have been a Buddhist. Nevertheless, he followed ancient customs, showed respect to the Buddhist Saṅgha, and governed Anuradhapura according to righteousness. In a society firmly established on the Buddhist foundations laid by Mahinda Thera, it was not possible for a ruler to act contrary to Buddhism. Although Elara gained kingship through force, Buddhism prevented him from departing from the prevailing Buddhist order. The Mahavamsa Tika mentions a building called the Elara Image House built by him. It is unclear whether this was a Buddhist shrine or a building housing a statue of Elara. There seems to be little reason for erecting a statue of Elara. Given that Buddhism was widespread in South India during this era, it is possible that some of Elara’s followers were Buddhists. His chief warrior, Dīghajantu, appears to have been a Buddhist. He is said to have climbed Samanola Mountain and offered a red cloth at the Buddha’s footprint, which later benefited him at the time of his death. Elara organized his rule in such a way that he could extend his power across much of the island and confront any opposing force. He constructed fortresses along the Mahaweli River and extended his vigilance toward the central highlands. He built a strong fortress at Vijithapura and established fortifications in inland locations such as Girinil Nuwara and Aritthapabbata. It appears that Sinhala Buddhist ministers served in his royal court. The father of Nandimithra was one of his generals. Elara ruled the Rajarata for about forty-four years, possibly because he adopted strategies to win the confidence of the Sinhala people. There was no suitable leadership in the Rajarata capable of organizing a Sinhala force, and Elara likely ensured that such an opportunity did not arise. Although the chronicles state that Elara ruled righteously and peacefully, some of his followers committed improper acts. These individuals may have been Hindu adherents. It is likely that they harassed the Sinhala people. They also destroyed and desecrated Buddhist monasteries. The Bodhi courtyard of the Mahavihara became neglected, and the area around the Thuparama was reportedly turned into a place for waste disposal. Although Buddhist monasteries in Anuradhapura were not yet extensively developed, it is clear that the monasteries built by King Devanampiyatissa were defiled. Because of these circumstances, Elara’s system of governance failed to fully satisfy the Sinhala people. There is little doubt that they began to contemplate an alternative more favorable to the country, the nation, and the Buddhist dispensation. During this period, many powerful figures appear to have fled to the Rohana region, which was not under Elara’s control. There, the Magama kingdom arose, Rohana became united, and Sinhala power gradually consolidated. It was against this background that Prince Dutugemunu was born.