King Mahasen - House of Lambakarna I | Anuradhapura - (276 - 303) - Sri Lankan History - Kings - Governors - Prisidents

King Mahasen

House of Lambakarna I | Anuradhapura - (276 - 303)

After the death of King Jettathissa, the throne was ascended by his brother, Prince Mahasena, also known as Mahasen Kumara. Until this occasion arrived, the monk Sanghamittra had anxiously returned, bringing with him the necessary instruments and other items required for the king’s coronation. Accordingly, it appears that the royal coronation was conducted with great dignity. The Mahavamsa records that it was performed in the same manner as the rituals followed for preceding kings. This moment can be seen as an important milestone that elevated the prestige of the kingship. It must have been a step taken to confer divinity upon the king, surpassing the standards of prior coronations. It is evident that these practices were influenced by South Indian concepts. As noted in the earlier chapter, the account of how he conducted the ceremony at Thupārāma to enthrone King Gotabhaya also highlights the king’s grand demeanor. This can be seen as an act of ceremonial reverence conducted to formally install eminent nobles. According to the Rajaratnakara, this royal ascension took place after the completion of 812 years and 22 days from the time the Buddha bestowed the relics. With Mahasen Kumara’s accession to the throne, a period of inauspiciousness began at the Mahavihara, which had hitherto enjoyed the goodwill of both the public and the kings. The monk Sanghamittra, who had earned the king’s favor in various ways, took the lead in carrying out the intention to destroy the Mahavihara, fulfilling the vow given to the sectarian monks expelled from the island at Kaveri. The Mahavamsa recounts Sanghamittra speaking to the king as follows: “Your Majesty, the Mahaviharika monks are Vinayadharmis. Let us be disciplined.” This account resembles the record of the Dhamma-following versus non-Dhamma-following monks presented during the second Dharmasangayana in India. Several points concerning discipline and transgression, as detailed by the Abhayagirikas, are mentioned in the Mahavamsa. Broadly, these include: the alteration of the meanings and texts of the Vinaya Pitaka by certain groups, practices of the Vijinipath, calculation of months for upasampada by Maukusas, among others, which were deemed inappropriate and thus violated. During this time, King Mahasena issued decrees stating that if a monk at the Mahavihara transgressed, he should be fined one hundred units. Nevertheless, the Mahaviharika monks fled to Malaya and Ruhuna. After a year, the Mahavihara came under control. Sanghamittra approached the king, reporting that the royal property rightfully belonged to the king. With royal consent, and with the support of the official named Sona, Sanghamittra demolished the Mahavihara, transferring all its possessions to Abhayagiri. He destroyed 364 chapels and sattabhumi structures. The Mahavihara grounds were leveled, and the monks at Abhayagiri were relocated to Saggiriya. The Buddha statue, Mahasilapathima, which had been brought by King Jettathissa to Pachinatisspabbata Vihara, was enshrined at Abhayagiri at Sanghamittra’s request. The king fulfilled this request and additionally constructed the image house, Bodhigaraya, Dhatushala, and Chatusshala, renovating the series of chapels built by King Kanitthathissa. During these proceedings, some ministers in the cabinet, as well as forces within the royal household, opposed the king’s actions. The minister Meghavarnabha, who was deeply trusted by the king, went to Malaya to gain authority and set up a garrison near Duratisseva. The king also advanced to establish a stronghold. During the night, a notable event occurred: the minister received a fine meal and sweet meat, which he believed the king should not enjoy without him. Recollecting earlier shared meals with the king, he partook with pleasure. Meghavarnabha informed the king of potential dangers to his life, and after both shared a meal, the king inquired why the minister opposed him. The reply was that it was due to the demolition of the Mahavihara. The king pardoned the minister, promising not to repeat such actions, and allowed monks to reside at the Mahavihara. Because of the minister’s wise intervention, several grave calamities were averted. After gathering the necessary instruments, Sanghamittra restored the Mahavihara. Meanwhile, a princess, a trusted confidante of the king, arranged the killing of Sanghamittra. The townspeople, enraged, also executed Sona, Sanghamittra’s ally. These events clearly indicate that the king’s actions had caused a major crisis within the city. Even after Sanghamittra’s death, King Mahasena’s policy did not change. He began constructing a hermitage at the location of the Jotivana within Mahavihara, administered by the monks named Kohontissa Thera, as recorded in the Nikaya compendium. To facilitate the construction, the king ordered the demarcation of boundaries. The Mahaviharika monks informed the king of various issues within the precincts. While initially the king considered it unnecessary, upon hearing the counsel of the Abhayagiri monks, he reinstated the orders. The Nikaya compendium states: “We secured the boundary according to the injunction, keeping a secret section of the Sangha in a confined enclosure. The monks who had left the monastery began the boundary work. Observing this, a learned person, disguised as a demon, drove away a group of novices to the Situlpavihara.” Even though the boundaries could not be violated, the king forcibly established Jethavana Vihara. The chronicles mention the miraculous acquisition of relics for the Dagaba at Jethavana. The Pujavaliya and Rajavaliya narrate this event with great interest, while the author Parakumbha Siritha adds literary elegance: “When the relics were placed in the Dagaba, they were raised to the sky by the deities, the king assisted, and together they completed the act.” After enshrining the relics obtained in this manner, the king performed worship at Jethavana Vihara under the guidance of Kohontissa Thera. However, he faced serious allegations concerning the management of the monastery. The judicial decision, as hoped by the king, declared the accused guilty, rendered by righteous ministers. Despite his reluctance, the monks continued under Kohontissa Thera’s supervision. Sources indicate that King Mahasena had accumulated a significant amount of negative karma due to unwholesome associations. Despite the strong opposition, all his actions were carried out as intended. At times, he may have reflected upon his religious policy. Though the introduction of new methods within traditional practices was appealing, he realized the risks of imposing them by force. During the demolition of Mahavihara, the king heeded the monks’ counsel, as detailed in the Mahavamsa. After this, he proceeded without conflict, constructing numerous viharas, foremost among them being the Minneri Vihara. Also constructed were Gokanna Vihara in the northeast, and Ruhuna’s Erakawilla and Kalanda Viharas. The first among these was the Gokarna Vihara located on the land of present-day Koneshwarm Kovil near Trincomalee. Records indicate that the inscription of Chodagangadeva confirms the location of Gokanna Vihara. Erakawilla Vihara is believed to be in the present Eruwil area of Madakalpuwa. Among other hermitages established by the king are the northern and Abhaya nunneries. The acknowledgment that all monks in the country were under his guidance indicates that the king had transformed his outlook toward the monastic community. King Mahasena is not primarily noted in history for these actions. He is remembered as a ruler who initiated large-scale irrigation works for the development of the country. According to the Mahavamsa, he constructed sixteen reservoirs and a great dam named Pabbatanta Mahamatikawa. The names of some of these reservoirs include Minneri, Magama, Jalluru, Banu, Mahamuni, Kokawak, Dhammaramma, Kumbalaka, Vahan, Ratnamala, Kandak, Tissavadamaana, Welangavittika, Mahagallaka, Veera, Mahadaragallaka, and Kalapasan. Some of these are yet to be identified. The Minneri Reservoir is King Mahasena’s remarkable creation. Measuring 1.25 yojanas in length and 44 cubits in height, it irrigates approximately 4,000 acres. Water was channeled from Amban Ganga via a sluice and diverted through the Talwathura Oya. The Maduru Oya (Mahadaragalla) reservoir was constructed by diverting Maduru Oya. Ancient sluices discovered in new works were highly specialized. Owing to the large-scale reservoirs constructed by King Mahasena, the country became self-sufficient. Maintaining relations with kings in Dambadiva, this king is recorded to have sent messengers to Kalinga to request the Dalada (Sacred Tooth Relic). Five inscriptions from his reign have been discovered. One of these, prepared by an official named Saghawasa, describes the conduct of puja. The damaged text still notes that the official sought royal permission for the puja. Another inscription from the Eastern Province records a ritual performed at Ariyakara Vihara. A document from the Northwestern Province mentions the tenth year of King Mahasena’s reign. The Jethavana inscription, which describes the Vaitulyavada, is significant for Vaitulya literature. These inscriptions contain details of the rules and regulations that monks were to follow and the worship conducted in the hermitages. Thus, the reign of Mahasena can be viewed as a period that emphasized royal authority. Initially an opponent of Mahavihara, he became a great benefactor, earning public approval. Today, he is recognized as Minneri Hatharajjuru Bandara by the people. King Mahasena reigned for twenty-seven years.