• Dear all
    I am actually surprised that no one else has wriien about it yet...for someone who saw it with a bit of trepidation after the ayirathil oruvan experience.
    I must say I was impressed though everyone stated the first 30 minutes are unmissable the songs are an intrusion in a scifi ...I found it a good entertainer and a good attempt to mix history, scifi and a bit of know your heritage wake up call.
    It could have been Shruthi hasans voice for the intro rather than a voice which sounds like manilaseithigal....Music and rerecording some claim it was the classical imtruments which are from the time some claim they are horrible elephant and dog noises.... as a doctor and scientist gene therapy really doesnt involve physical assaualt but thats writers freedom I guess.
    Surya is great and though people criticise Shruthis pronounciations I think she deserves cridit for doing it herself rather than a dubbing artist.Dong Lee who seems to move around like Terminator 2 and Harris has used the same background drawl like T2 for him
    It may be inspired but really watchable if you can live with the songs which feel out of context and sometimes prolonged hypno spells of
  • The timing of the scenes and sets - showed minimal scholarly work ( Kanchi
    in 5th Century with towering Vimanas and gopuras ) just reading a page of
    wiki - venturing out to take a movie is appalling. Showing a bound book was

    Surya has done justice - but the overload of tamil tamil stuff was let off-
    without even knowing if the Pallavas were tamil in the period

    my personal opinion.
  • Saw the movie today evening..

    Sorrya is superb. Now we have "Arunmozhi"
  • I liked the premise - a very interesting concept, and one that had enormous
    potential. Screenplay was pitiful, though. :(
  • It is neither historical nor science fiction ! Alas, the movie is utter waste

    andARM is not able to tell what he exactly wants to tell the audience !
    A very bad screenplay and Surya is wasted !

  • >It is neither historical nor science fiction ! Alas, the movie is utter waste

    >andARM is not able to tell what he exactly wants to tell the audience !
    >A very bad screenplay and Surya is wasted !

    If it is either a pure historical ( like Aayiraththil oruvan) or a science fiction, it would have been a flop. All cinemas are running into packed houses. I think it is a big hit. It has induced interest in the past history for many.
  • Now the movie is picking up.

    Running full houses in the theatres near my house.

    But the movies slows down at many places. May be the Bodi Dharma story should have come when Shruti explains her research to Soorya instead of coming in the begining.

    Secondly - too much of Bodidhrma before the release of the movie. That should have been kept as a surprise. The strategy of hyping bodidharma is a mistake.

    Actually we should be Googling Bodi Dharma now but before the release of the movie, many articles have come in blogs on bodi dharma. The surprise element is lost.
  • The problem with the movie, I heard from various sources, is the romantic theme, too much development of the 'circus' character, songs and other sundry items.

    Looks like the first 20 minutes of the movie has received nearly unanimous praise.

    I am glad people are googling and researching on Bodhidharma. The legend of Bodhidharma is seeped in controversies, and like all legends there is lot of fiction. IIRC, there is no evidence for the existence of such an individual to begin with, however it gladdens that many people have come to know about this 'character'.

    I am the black sheep in my family, except me, nobody in my family's inner circle knew about Bodhidharma. Such is the paucity of historical knowledge - legend or other wise.

    School and College books can only teach so much history. Just like PS kindled a passion for history in many, we need new movies, documentaries and narrations that will ignite pride and passion in us.

    I am a tamilian, and in my own family circles, people did not like the director's take on 'tamil pride' etc. They thought it was a needless propaganda. Such is the state of affairs.
  • I am a tamilian, and in my own family circles, people did not like the director's take on 'tamil pride' etc. They thought it was a needless propaganda. Such is the state of affairs.

    Dear Sir - What hurt me is - all these pride dialogues were removed while releasing in Srilanka.
    The dialoue equating Bodidharma to Bhudda is also removed.
    So - all these dialogues are only dialogues and no pride.
    It would have been realTamil pride -if the people connected with the film refuced to release the film in Srilanka with those cuts.
    Great. Like quarying all tamil Brahmi rocks and keeping "Tamizh vaazga" board in Municipality buildings.
    " Punch dialogue Tamilargal"
  • Hi

    We discussed this last month.

    Simhavishnu had a brother - who became the king of Kamboja ( how - dont know. Inscription is silent) Then where is Kamboja? Is it Kambodia?

    Then who was Bodhidharam? another brother of Sihavishnu?

    - We can continue the same
  • Hi,
    1. The inscription is silent about the territory of Nandivarman or his
    father. Now it is open for speculation, depends whose speculation can be
    supported with evidences.
    2. If Chinese called him Buddha Dharma then why Indian have to call him
    with the same name? Was it a Chinese who engraved this plate? Was
    Nandivarman introduced by a Chinese to his collateral branch? If not, then
    this evidence cannot support the Buddha Dharma and Buddhavarman were same.
    There are many other Buddhavarman in regular Pallava branch as well.
    3. Kamboja, where this region lies. First why there was a speculation that
    it could be Kamboja from where Nandivarman came? Is there any reference in
    epigraphs/literature that a branch of Pallava was ruling over Kamboja?
    After these questions, we need to find whether Kamboja is same as Cambodia.
    How Cambodia is known in its own inscription, is there any reference of
    Kamboja in their inscriptions?
  • Kamboja was Cambodia like Kamarupam was Assam and Ghandharam was Afghanistan
  • I doubt that Kamboja is Cambodia. I think Kamboja is N.W ofGhandhara and was the western frontier of old India while Cambodia is far N.East beyondIndia.
    Kamboja was one of the 16 Mahajanapadas.
  • > Kamboja was Cambodia like Kamarupam was Assam and Ghandharam was Afghanistan

    way back on a discussion on the cambuja stone we found a lot of cambujas. even ujjain was called so

    > ________________________________
  • It can get little confusing. There is one Kamboja who are the East Iranians, who are were closely related to Indo-Aryans in culture and language that existed in parts of the present Iran, Pakistan and Afghanistan.

    When Mahabharatam refers to Kamboja, it refers to the above people. Then there is the Kambojadesha from which Cambodia derived its name.
  • Some one need to relook the vaikunta perumal temple panels and understand
  • According to alberuni , the kings of western kamboja (I.e) part of Iran and afganistan were the descendants of Kanishka and called as Turki shahi kings. The last ruler of this dynasty was Lagaturman.

    Nandivarma may be come from the kambodia which was also called by the same name kamboja or kambuchya.
  • It's _also_ the name of Cambodia...


    Very confusing!
  • Sir,

    At first, the term Kamboja is a name of a tribe who are one of the Mleccha people (I.e) the people who avoided Vedic rituals... Their neighbors are bhalikas, Gandharas....

    Later the the region at where they were lived was called by their tribal name.

    Kambuchya or kambuja desa may be the name related to the sage as reffered in Wikipedia...

    Thanking You

    Sakthi sree
  • But the team that went to pickup nandivarma had representative of kaidgai
    Hence unvedic is not possible.
  • I am only asking whether Kamboja is Kambodia?
    Can any one put that sequence of images in Vaikundapperumal temple?
  • Somedetails from; south indian influences in theFar East by Sri. K.A.N Sastri,
     V. Kambuja Among the feudatory states of Fu-nan was the land of the Kambujas which the Chinese called Tchen-la. This vassal kingdom had its capital at Sresthapura near Vat Phu. The Kambuja princes traced their descent from
    rsi Kambu and the apsaras Merā, another version of the recurrent motif of foundation myths of Indian royal families in South India and the colonies. The Kambuja rulers were steadily aggrandizing their power, but we know little of the history of this period. Srutavarman and his son Sresthavarman are mentioned in many later inscriptions as having secured freedom from tribute for their people (apāsta-vali-bandhakrtābhimānāh, v. 13 of Baksei Camkron inscription).1
    There are some inscriptions of Citrasena, all bearing very close resemblance to the South Indian Pallava inscriptions of the early seventh century. One of them from Thma-kre, meaning stone-bed, from a large level rock in the bed of the Mekong between Sambok and Kratié, is a single
    anusthup verse recording the erection of a linga by Citrasena after obtaining the permission of his parents.5 The other record is found in two places, Phou Lakhon in Laos6 and Khan Thevada in the province of Ubon.1 It comprises three verses
    in the same
    anusthup metre. It opens with the statement that the grandson of Sārvabhauma, the younger son of Viravarman, was not inferior in prowess to his elder brother, Bhavavarman; then it says that this younger son was Citrasena who took the name Mahendravarman at his consecration, and after having conquered the entire country set up a linga of Girisa (Siva) on the mountain as a symbol of his victory.
    akhilan Girisasyeha bhūbhrti lingannivesayāmāsa Jayacihnamivātmanah These events, the liberation of Kambuja and the erection of the
    linga, must have taken place a little before A.D. 616; in fact, the nearly contemporary Souei annals cited above place them between A.D. 589 and 618, and this is in perfect accord with the date unmistakably revealed by the palaeography of the inscriptions of Citrasena. It is clear that at the time of the first record he had not yet become king. It will be recalled that about the same time another Mahendravarman, the first of that name and most talented among the Pallava rulers of South India, erected a shrine to a
    linga on the rock of Tiruchirapalli overlooking the Kāverī river. Considering the very close resemblance in the lettering of the inscriptions of the two Mahendravarmans, one is tempted to ask whether this is not more than a mere coincidence. Separated by several hundreds of miles of land and sea, the records of these two rulers are evidence of exactly the same type of culture, same in almost every detail that can be thought of.

    Two facts of particular interest remain to be mentioned before we take leave of early Kambujan epigraphy.
    First is the direct reference to the rulers of K
    āñcī, i.e. the Pallavas, in a eulogy of Jayavarman I (latter half of the seventh century) in a context which is unfortunately not easy to make out on account of a break in the stone; the phrase is ā-Kāñcīpura-nrpā.1 The other is the reference to Bhagavān Sankara, the great South Indian teacher of Advaita Vedānta, in an inscription of the reign of Indravarman I, dated Saka 80x, i.e. between A.D. 878 and 887. Sivasoma, the royal guru, is thus described in this record:
    Yenādhītāni sāstrāni bhagavac-chankarāhvayāt nissesasurim
    ūrdhāli-mālālīdhānghripankajāt2 "He learned the s
    āstras from him who is known as Bhagavan Sankara, and whose lotus feet are licked by the row of bees, i.e. the heads of all scholars." There can be no doubt that for many generations, in fact, for centuries after they first established themselves in the lands of the East and began the work of civilizing and Hinduising these lands, the leaders of Hindu society in the colonies eagerly kept up a live contact with the original springs of the great culture of which they were the carriers into distant lands. Some of the old Hindu ceremonial has survived in Cambodia to this day, and a European observer has recorded in much detail the elaborate
    formalities attending the C
    ūlā-kantana-mangala (the auspicious tonsure) of a prince royal at Phnom-Penh at the beginning of the current century. The Cūdākarma, as is well known, is one of the samskāras of the ancient Indian manuals of domestic ritual; it is performed in the royal household of Cambodia today by court Brahmins called Bakus under their ācārya, and the ceremony as it is now practised contains a large admixture of Buddhist forms. But the Khmers still say that this tonsure at the age of puberty was instituted by Prah Iso (Siva) who himself shaved the head of Prah Kenes (Ganesa) when he was eleven years old, at Mount Kailās.1

    The details of Sri. K.A.N. Sastri, seems to be related, the rulers of Kambuja were relatives of the Pallavas of Kanci and the kingdom of Kambuja was situated around the regions of present Cambodia and Thailand...
  • See there are some myths/details.

    I am just putting them in an order. ( They are both stories w.o.proof and only the nadivarman coming here has proof)

    1. Thondaiman - the first ruler of Kanchi -as a baby he reachedour sea shore. He may be Ilanthirayan.

    2. A brother of Simhavishnu becomes King of Kamboja. Why? How he inherired that right?
    Remember a person can become a King either by lineage or by winning it i a war. There was no war - hence the way Nandi was brought here - The Simha Vishnu's brother also might have gone there - again was it a patriarchial right or Mother line?

    3. Then Nandi came here after 7 generations

    4. In between this Bodhidharma.

    Interesting infos for a Novel.
  • Myth 1. the first generation of Pallava was born to Ashwathama and Menaka
    (also Ashwathama and a Nagaini by another plate of Pallava era). When
    Ashwathama saw him he was on a bed of sprouts, hence he was called Pallava.

    Myth 2. Baby reaching ashore from the sea is mentioned by Kalki and KAN of
    course as a local myth.

    The number of generations cannot be stated to be 7 by the time Nandivaram
    II comes to power.

    Kamboja in Mahabaratha or most North Indian texts refer to place close to
    Most south Indian texts refer to Kamboja as place across the sea on to the
  • I just gave an outline for a story.

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