King Vasabha - House of Lambakarna I | Anuradhapura - (66 - 110) - Sri Lankan History - Kings - Governors - Prisidents

King Vasabha

House of Lambakarna I | Anuradhapura - (66 - 110)

Source	King's Name	Period
MahÄwansaya	Vasabha	44-0-0
PÅ«jÄwaliya	Vahap	44-0-0

The virtuous king, who concluded the Mauryan royal lineage and took steps to establish a new royal dynasty, ended his line along with the royal succession. Regarding this, the Mahavamsa records that after King Subha, a person named Vasabha became king. Before presenting other details, the Mahavamsa first provides a few initial pieces of information about Vasabha. During King Subha’s time, news spread that someone named Vasabha would ascend the throne. Because of this, King Subha issued an order: “Destroy all those with that name in the country.” Meanwhile, a young man named Vasabha was residing in the house of the king’s commander-in-chief. He was a servant in the household of the commander’s wife. When the commander-in-chief consulted his wife about capturing Vasabha and bringing him to the king, they left the house together with him. The commander’s wife, intending to save him, gave Vasabha a small piece of dung-free bullet, and the two departed. When they reached the royal palace, the commander, ready to provide the bullets, found them to be dung-free and sent Vasabha back. Upon returning to the commander’s house, the commander’s wife revealed the conspiracy against him, gave him a thousand coins, and helped him flee. Vasabha went to the Mahavihara monastery, where he received milk, food, and clothing from the monks. It is unclear whether this Mahavihara refers to the Mahavihara in Anuradhapura or another Mahavihara. During this period, a leper prophesied that Vasabha would become king. According to the Mahavamsa commentary, the leper resided in a village to the west of the Mahavihara. Following this prophecy, Vasabha decided to become a revolutionary and, with a few capable men, set out to Rohana, subduing villages along the way. Using the guidance of Kapalapu, he gradually took control of the country with an army, reaching the vicinity of the city within two years. During the battle, Subha was killed, as were the military leaders. Vasabha appointed his wife, named Pottha Biso (or Meththa in some sources), as commander of his army. After ascending the throne, Vasabha inquired about the length of his life from horoscopists. Learning that he would live for twelve years, he instructed them to keep this secret. Following their guidance, he convened the Sangha and performed rituals to extend his lifespan, thereby increasing his longevity according to their instructions. Although the Mahavamsa provides the above account, the Dipavamsa does not include it. However, in eleven verses, the Dipavamsa describes other activities of King Vasabha. Regarding his military campaigns, the Pali text Kapallapupadesa in the Mahavamsa describes his actions; in some manuscripts, it is written as Kapallapupadesato, which in Sinhala translation is interpreted as “from the region of Kapallapu.” The original text’s accuracy is confirmed by the Mahavamsa commentary. Following the instructions given to Chandragupta Maurya, Vasabha conquered the country. A child digging a pit was advised by an elder, and accordingly, the child avoided the center of the hot pit, observing from the edge. Likewise, he first attacked areas where royal officials were not well-informed, subdued them, and then proceeded to Anuradhapura to take over the kingdom. This demonstrates that he followed the strategic advice given to Chandragupta Maurya. It appears that Vasabha began his operations from Rohana. One unresolved question in this period is that during King Subha’s time, a son named Tissa seems to have appeared in Rohana. During the two years of Vasabha’s revolt, the situation in Rohana remains unclear. How it was governed is uncertain. Perhaps during Subha’s reign, his son may have governed Rohana. After Vasabha created upheaval in Rohana, he went into hiding, and after ascending the throne in Anuradhapura, he may have attempted to regain control of Rohana, though he did not have sufficient time to do so. Although it is not clearly stated in royal chronicles, Vasabha received popular support and the blessings of the Maha Sangha to secure the kingdom. When he fled, he went to a Mahavihara (Mahaviharasthana). Saying he went to a Mahavihara rather than specifying “Mahavihara” indicates that it was not the Mahavihara in Anuradhapura. Nevertheless, there is no doubt that he received the blessings of the monks. Although the actions of the first two kings to rule the kingdom had popular support, internally, they may not have approved of killing them. Vasabha was able to establish authority over the entire country due to this popular backing. It has already been mentioned that Vasabha took Pottha Biso as his queen. He did so in gratitude for her assistance in saving his life. According to social customs, it was forbidden to take one’s maternal uncle’s widow as a consort. However, in cases of inheritance, some societies allowed taking a maternal uncle’s daughter under protection. Similarly, Radha, consort of Sri Krishna in India, was the wife of his military officers. This custom is said to have prevailed among the Lambakarna lineage in Sri Lanka, according to Professor Senarath Paranavithana. The Mahavamsa gives detailed descriptions of Vasabha’s projects. These details are also found in the Rajaratnakaraya, Pujavali, and other texts. In order to extend his life, the king performed all religious rites prescribed by the Maha Sangha. He built ten Stupas at Situlpavve. He also constructed buildings such as the Valliara Vihara, Mahawalligotta Vihara, Magama Anuraramaya, Muchela Vihara, the Stupa at Galambatiththa with its canopy and Uposathaghara, the Uposathaghara at Kumbilagala and Isurumuniya, a line of buildings at the Mahavihara, a house at Thuparama, and residences for four Buddhas. His queen, Pottha (Meththa), supported him by constructing a Stupa and Uposathaghara. Considering these, the country evidently prospered during his reign. In addition to religious activities, Vasabha played a major role in the development of the country. For the first time, large-scale irrigation works for agriculture were undertaken by King Vasabha. He built eleven tanks, including Chayantti (Mahavilachchiya), Mahawapi (Nochchiyagama), Mahanikkawittha (Manantatiya), Kohalawapi (Kohalawa near Mannar), Kalivapi (Kaliyawadana), Chatamangana Wapi (Nochchipotana), Aggiwaddamana Wapi (Habarana). Additionally, he constructed twelve canals; among them, the Alisara (Ahlahera) canal is known. This canal begins near the Alahera of Keli Ambanganga and carries water over a distance of thirty paces. This is an outstanding example of Sinhala land planning. He was also mindful of the city’s security. The city’s fortifications were constructed eighteen cubits high. Gates, large halls, gardens, and swans were created in the four quarters. Water channels were constructed to supply water to ponds throughout the city. This indicates that King Vasabha considered the possibility of a foreign invasion and took precautions for city defense. Among the early kings of the Soli royal line, Karikala is regarded as the greatest. During his reign, the Solis were powerful in southern India and prepared for foreign invasions. Vasabha must have taken note of this. Nevertheless, during his reign, there was no external or internal disturbance in the country. So far, the information presented is what chronicles reveal about King Vasabha. No record clearly states his lineage. The Mahavamsa is content merely stating that he was a servant of King Subha’s commander’s wife, from the Uttarapassika region, and belonged to the Lambakarna lineage. However, much information about this king can also be inferred from inscriptions. Inscriptions have been found across the island—from the far north, south, east, and west. These inscriptions mostly contain details about religious offerings and construction, yet also reveal a wealth of other information. According to the locations of these inscriptions, it is confirmed that Vasabha’s royal edicts were recognized and accepted throughout the island without dispute. Among these inscriptions, one at Situlpavve helps to identify Vasabha’s ancestry. Unfortunately, parts of the inscription are illegible. According to the readable portions, Vasabha’s lineage begins from a great king, whose name is now lost. That great king had a sub-king named Tissa. Tissa’s daughter’s son was also a king, and his daughter’s name was Nakramani. According to the inscription, Vasabha is her grandson. Based on this, Vasabha should be counted as the seventh generation in this royal lineage, indicating that his grandfather belonged to the time of King Valagamba. Significantly, this lineage did not follow a direct father-to-son succession; it originated from two maternal lines. During King Subha’s time, a branch of this lineage resided in Rohana. Vasabha was born in Uttarapassika. The princess Nakramani belonged to the Lambakarna lineage. Therefore, Mahavamsa and historical records correctly describe Vasabha as a Lambakarna. This indicates that the Lambakarna lineage maintained marital ties with the Mauryan royal line and also gained the favor of the populace. In considering Vasabha’s activities, special attention should be given to three inscriptions. Scholars have suggested that Lanka did not have a unified governance system at that time. Discussion of these three inscriptions is necessary because they present evidence otherwise. The inscriptions are located in Jaffna, Sinhalagla, and Kasimote. The Jaffna inscription is referred to as the Vallipuram gold plate, written on a gold sheet. Vallipuram, now known as Velipur, is located in the Vadamarachchi division of Jaffna. During Vasabha’s reign, the Jaffna peninsula was referred to as Nagadeepa. The region, belonging to Uttarapassika, was governed by an official named Isigiri under King Vasabha. The inscription clearly states: “In the kingdom of Maharaja Vasabha, the Amati Isigiri.” He constructed a vihara named Piyagukatis in the region. The above inscription clarifies several historical events. The region known as Nagadeepa in historical texts and other Sinhala Pali chronicles can be precisely identified as the Jaffna peninsula. During the reigns of Sinhala kings, the region was administered by a royal official. The uniformity of religious, cultural, linguistic, and scriptural elements across the island is confirmed. This inscription also shows that Vasabha’s royal edicts extended to the northernmost part of the country. The Sinhalagla inscription is located in the central Wilpattu region, near the old settlement now called Modaragama. Vasabha constructed the Uposathaghara of the Southgiri Vihara in Anuradhapura and carried out rituals to maintain it. The inscription notes that before constructing the tank, five hundred copper coins were spent. His influence extended along the northwestern coast, including the city of Magana. The Kasimote inscription is located in the historical sacred ground called Eravur Pattuva. It contains special information about Vasabha’s administrative system. The area is described as the northeastern section of the country. An official named Devanaka was appointed under Vasabha to govern it. Devanaka was the son of Honaya, who held the positions of Maharatiya and Chularohana Bojaka. This official implemented Vasabha’s royal edicts in Rohana. His son, also named Devanaka, governed the Pajinikara region (northeastern coastal area) and constructed a great stupa in Eravur, maintaining its rituals. The revenue from these activities provided oil for the upper section of the stupa three times a year or three times in three years. The inscription emphasizes that all of this was done with the permission of King Vasabha, highlighting the unified governance under his reign. Regarding the king’s name, it deserves consideration. Unlike other royal names, it was not popular among kings. Vasabha essentially means “bull” or “ox,” symbolizing greatness and nobility. Three names corresponding to this meaning—Usabha, Vasabha, and Nisabha—are recorded in texts. Usabha was the chief of one hundred cows, Vasabha the chief of ten, and Nisabha the chief of all cows. The terms Vasabha and Nisabha also apply to chiefs. In Brahmi inscriptions, the name appears in three forms: Vsha, Vashab, and Vahab. Individuals called Vasabha are often mentioned in inscriptions of villages. One person is referred to as Bathawahab, interpreted by Professor Paranavithana as King Vasabha.